>.    s 


/^-3 


THEOLOGICAL    SEMINARY,  | 
Princeton,  N.  J.  .»   ^ 


|(g-D      '   Cffse,   Division. ..■^<^5rT.... 


^ec  »G 


.&. 


P 


r 


SERMONS 


SELECTED  FROM  THE  MANUSCRIPTS 


OF  QTHE  IAT£ 


MOSES  HOGE,  D.D. 


By  which,  "He  being   dead,  yet   speaketh."     Hebbevts  xi.  4. 


RICHMOND : 

N.  POLLARD,  PUBLISHER,  FRANKLIN  OFFICE. 

1821. 


s  !»>•. 


DISTRICT  OF  VIRGIJ^M,  To  -wit. 

BE  IT  REMEMBERED,  that  on  the  thirtieth  day  of  May,  in  the 
forty -sixth  year  of  the  Independence  of  the  United  States  of  Ameri- 
ca, John  B.  Hoge,  of  the  said  district,  hath  deposited  in  this  office 
the  title  of  a  book,  the  right  whereof  he  claims  as  proprietor,  in  the 
words  following,  to  wit: 

"  Sermons  selected  from  the  manuscripts   of  the  late  Moses   Hoge, 
D.  D.      JBy  -ivhich,  "  He  being-  dead,  yet  speaketh."     Heb.  xi.  4. 

In  conformity  to  the  act  of  the  Congress  of  the  United  States,  enti- 
tled, "  An  act  for  the  encouragement  of  learning,  by  securing  the 
copies  of  maps,  charts,  and  books,  to  the  authors  and  proprietors  of 
such  copies  during  the  times  therein  mentioned." 

RD.  JEFFRIES, 
Clerk  of  the  District  of  Virginia. 


^rM^'^'eSk^?^'^?^. 


■^X       "^  ^- ^  0 '^  r  ^  i- 


PREFACE. 


'  During  his  life,  Dr.  Hoge  was  often  solicited 
by  his  friends,  to  favour  the  public  with  a  volume 
of  Sermons.  In  his  view,  however,  insuperable 
obstacles  opposed  themselves  to  a  measure,  the  use- 
fulness of  which,  (ew  persons  that  knew  him,  were 
so  ready  to  question  as  himself.  The  hope  which 
was  entertained  that  among  his  manuscripts,  a  num- 
ber might  be  found  prepared  by  himself  for  publi- 
cation after  his  death,  has  not  been  realized.  A  care- 
ful examination  of  his  papers  containing  materials 
for  several  volumes,  has  yielded  the  result  of  only 
a  single  discourse  composed  with  the  view  of  being 
presented  to  the  public.  The  original  manuscripts 
which  have  furnished  matter  for  the  ensuing  pages, 
appear  for  the  most  part  to  have  been  written  hasti- 
ly and  at  different  periods,  during  intervals  of  leisure 


IV  PREFACE. 

too  short  to  permit  the  progress  of  the  Author 
through  his  subject  without  interruption.  They 
bear  few  traces  of  any  subsequent  revision.  And 
the  apprehension  is  felt  that  the  most  of  them 
will  not  entirely  meet  those  expectations  which  the 
writer's  reputation  as  a  preacher  has  not  foiled  to 
create.  While  it  is  admitted  that  both  in  sentiment 
and  in  style  they  are  much  inferior  to  what  the} 
Would  have  been  if  prepared  by  himself  for  the 
press,  it  is  believed  that  the  portion  of  absolute 
merit  which  they  possess,  renders  them  not  totally 
unworthy  of  public  approbation.  It  is  needless  to 
enquire  whether  this  consideration  alone  would  jus- 
tify their  publication,  since  the  willingness  of  Dr. 
Hoge  is  ascertained  that,  after  his  connection  with 
the  world  should  terminate,  any  use  might  be  made 
of  his  papers  which  promised  a  contribution  to  the 
public  good.  It  was  not,  there  is  reason  to  believe, 
unknown  to  hiin  that  a  posthumous  publication 
would  more  probably  depress  than  elevate  his  re- 
putation. And  his  acquiescence  in  it,  under  such 
circumstances,  adds  another  to  the  many  demon- 
strations with  which  his  life  abounded,  that  he  was 
habitually  influenced  by  motives  infinitely  better 
than  the  love  of  fame. 


PREFACE. 


To  the  highest  elevations  in  the  sacred  desk, 
which  he  ever  reached,  it  is  believed,  he  was  borne 
hy  the  inspiration  of  some  impressive  occasion, 
rousing  to  intense  exercise  that  vigor  of  mind  and 
that  ardor  of  feeling  by  which  he  was  distinguish- 
ed. Capable  of  making  his  way  without  difficulty 
through  his  subject  and  of  giving  instantaneous  ex- 
pression to  his  sentiments  in  appropriate  and  ener- 
getic language,  it  was  unnecessary  for  him  to  de- 
pend in  his  public  addresses  on  a  pre-composed  dis- 
course. When  he  did  resort  to  this  method  of  pre- 
paration for  the  pulpit,  he  often,  in  delivering  his 
Sermons,  introduced  such  improvements  both  in 
matter  and  expression,  as  gave  the  aspect  of  finish- 
ed compositions  to  those  on  which  but  little  care 
had  been  expended.  The  imperfect  developement 
©f  some  topics  must  be  ascribed  to  his  habit  of  am- 
plifying in  the  pulpit  what  he  had  hastily  sketched 
in  the  closet.  In  accounting  for  the  abrupt  ter- 
mination of  a  number  of  the  discourses,  it  is  proper 
to  state  that  he  deemed  it  generally  advisable  to 
close  them  with  an  application  accommodated  to 
the  occasion  and  circumstances  of  the  audience. 
Usually  this  part  of  his  discourses  was  entirely  ex- 
temporaneous.    Indeed,  many   of  those  perfornx- 


Yl  PREFACE. 

ances  in  which  he  rose  above  his  common  level, 
were  wholly  of  this  character. 

No  apology  can  be  necessary  in  a  work  of  this 
sort  for  the  occasional  coincidence  of  general  sub- 
jects and  of  subordinate  topics,  in  discourses  writ- 
ten at  distant  intervals  and  delivered  at  different 
places.  Nor  under  such  circumstances  is  it  strange, 
that  in  different  discourses,  a  paragraph,  the  same 
in  substance  and  very  similar  in  language,  should 
sometimes  occur.  This  not  unfrequently  happens 
even  when  a  work  is  prepared  by  the  Author  for 
the  press,  and  when  all  its  parts  pass  in  rapid  suc- 
cession under  his  eye. 

To  the  Sermons  it  has  been  thought  inexpedient 
to  prefix  any  biographical  notice  of  the  Author. 
Such  a  notice  would  not  do  him  justice  without 
extending  farther  into  the  volume  than  could  be 
permitted.  It  is,  however,  expected  that  a  sketch 
of  his  life  and  character,  now  in  preparation  will  be 
published  in  a  separate  volume,  at  no  very  distant 
period. 


CONTENTS. 


Preface  -  -  -  " 

Sermons. 

I.  Ministerial  Piety.     1  Con.  ix-  21. 

II.  The  Demonstration  of  the   Spirit.     1  Cos.  ir.  4. 

III.  Mysteries  of  Redemption.     1  Pet.  t.  12. 

IV.  The  Origin  of  Sin.     Rom.  v.  19. 

V.  The  Carnal  Mind.     Rom.  viii.  6.  -  - 

Ti.  The  Gospel  Worthy  of  all  Acceptation.   1  Tim.  i.  15. 

VII.  Glorying  in  the  Cross.     Gai.  vi.  14. 

Till.  Cordial  Faith.     Rom.  x.  10.  .  -  - 

IX.  Purifying  Hope.     1  John  in.  3. 

X.  The  Excellence    of  things  Unseen  and  Eternal. 

2  Cob.  iv.  18.  -  -  -  - 

XI.  Prevailing  Prayer.     Gen.  xxxii.  26. 

XII.  The  Anathema.     1  Cor.  xvi  22. 

XIII.  Perfect  Love.     1  John  iv.  18.  -  - 

XIV.  The  Journey  to  Emmaus.     Luke  xxiv,  32. 

XV.  Parental  Duty.    Eph.  vi.  4.  .  .  - 

XVI.  The  Constraining  Love  of  Christ.     2  Cor.  t.   14. 
XVII.  The  Gospel  Preached,     Mark  xvi.  15. 

XVIII.  Self-Examination.     2  Cor.  xiii.  5. 

XIX.  The  Death  of  Christ  shewn  forth.     1  Cor.  xi.  26. 

XX.  The  Fruit  of  the  Vine.     Matth.  xxvi.  29. 

xxT.  The  Sacramental  Covenant.     Deut.  xxix.  10—15. 


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289 
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317 
329 


Vlll 


CONTENTS. 


Sennons.  fast 

XXII.  The  Citizen   of  Zion.     Psa.  cxxxvii.  5,  6.            .  343 

XXIII.  Salutary  Chastisement.     Micah  vi.  9.             -          .  359 

XXIV.  The  Controversy  with  Christendom.   Micah  vi.  1,  3.  375 

XXV.  The  Day  of  Adversity.     Eccles.  vii.  14.          .        .  389 

XXVI.  Remembrance  of  Ministers.    Heb.  xxm.  7.            -  413 

xxvii.  Heaven  preferable  to  Earth.     Phil.  i.   23.            -  427 

XXVIII.  The  Plenteous  Harvest.     Matth.  ix.  37,  38.          -  439 

XXIX.  The  Day  of  Judgment.     Rev.  i.  7.             -               -  455 

XXX.  Death  the  Behever's  Life.     Johx  xi.  26.         .        .  467 

sxxi.  The  Judgments  of  God  Unsearchable.  Rom.  xi.  33.  479 

xxxii.  Pardon   through  the  Atonement.    Rom.  hi.   26.  495 


SERMON  I. 

MINISTERIAL  PIETY. 

1  Cor.  IX.  21, 

But  I  keep  under  my  body,  and  bring  it  into  subjection;  lest  that  by 
any  means,  when  I  have  preached  the  gospel  to  others,  I  myself 
should  be  a  cast-away.* 

That  a  man  may  preach  the  gospel  to  others  and 
afterwards  be  himself  a  cast-away,  is  too  evident 
to  require  proof.  For  there  is,  certainly,  noth' 
ing  in  the  external  offices  of  ministerial  duty 
beyond  the  reach  of  an  unsanctified  heart.  And, 
as  the  attention  which   we,   my  brethren   in  the 

ministry,  ought  to  pay  to  the    souls   committed 

• 

*  The  Synod  of  Virginia  met  at  Lexington  Oct.  1810.  The  duty 
of  opening  the  meeting  with  a  sermon  unexpectedly  devolved  on 
Dr.  Hoge,  in  the  absence  of  the  moderater.  The  substance  of  the 
following  discourse  was  delivered  on  that  occasion.  It  was  after- 
wards reduced  to  writing  by  request  of  the  Synod,  with  a  view  to  its 
publication.  That  publication  was  prevented  by  a  reason  that  need 
not  be  specified.  It  was  the  author's  intention  to  inscribe  it  to  the 
members  of  the  Synod  of  Virginia,— And  to  them  it  is  now  affection- 
ately dedicated. 

2 


2  MINISTERIAL  PIETY. 

to  our  care  has  been  a  common  theme  of  discourse 
at  the  opening  of  this  Judicature;  it  will  not,  I 
hope,  be  thought  improper  to,  devote  this  discourse 
to'  a  very  different  subject — the  attention  we  ought 
to  pay  to  our  own  salvation.  Of  the  difficulties 
with  which  a  subject  of  this  nature  must  neces- 
sarily be  attended,  I  am  not  unapprised.  If  incau- 
tiously managed,  it  may,  too  probably,  be  not  only 
unprofitable  to  you  but  also  injurious  to  others. 

Should  there  be  among  the  individuals  compos- 
ing this  audience,  any  who  are  waiting  for  an  oc- 
casion of  dissatisfaction  either  with  the  gospel  or  its 
ministers,  it  is  highly  probable  that  the  discourse  I 
am  about  to  deliver  will  furnish  them  with  the  oc- 
casion they  desire;  or,  at  least,  with  something 
which  it  will  be  easy  for  them  to  wrest  both  to  our 
disadvantage  and  their  own  destruction.  But  shall 
we  be  deterred  by  abuses  of  this  nature,  froni  at- 
tempting to  perform  the  kindest  office  in  our  power 
to  our  brethern  in  the  ministry?  This  will  hardly 
be  expected. 

But  our  religious  advantages  are  so  various,  and 
so  great  \hat  the  measure  in  contemplation  may, 
perhaps,  be  thought  unnecessary.  No  preacher  of 
the  gospel  will,  however,  I  am  confident,  enter- 
tain such  a  sentiment.  It  will,  indeed,  readily  be 
acknowledged  that  the  religious  advantages  of  stew- 
ards of  the  mysteries  of  God  are  numerous  and 
great:  but  so  also  are  their  disadvantages.     An^ 


MINISTERIAL  PIETY.  g 

diat  we  need  all  the  assistance  which  can  in  this 
way  be  afforded  us,  the  text  I  have  chosen  is  itself 
a  sujflficient  evidence.  /  keep  under  my  body  and 
bring  it  into  subjection;  lest  that  by  any  means, 
ivhen  I  have  preached  to  others  J  myself  should  be 
a  cast-away. 

Here  we  may  observe  that  this  great  apostle  did 
not  consider  himself  so  sure  of  salvation,  or  rather 
that  his  assurance  was  not  of  such  a  nature  as  to 
supersede  the  necessity  of  the  most  effectual  pre- 
cautions to  guard  against  the  reverse.  And  yet  if 
there  ever  was  a  man  who  had  a  right  to  entertain 
such  a  sentiment,  Paul  appears  to  have  been  that 
man.  Delivered  from  a  state  of  nature  and  brought 
into  a  state  of  grace  by  the  most  extraordinary 
means;  exalted  to  the  third  heavens  that  he  might 
be  raised  above  the  fear  of  earth  and  hell;  in  la- 
hours  more  abundant  than  any  of  his  fellow  apos- 
tles, and  expressly  assured  by  a  revelation  from 
Jesus  Christ  of  grace  sufficient  for  him:  but  not- 
withstanding all  this,  he  considers  it  necessary  to 
employ  the  most  efifectual  precautions  in  iiis  power 
to  guard  against  a  final  disappointment. 

Lest  that  by  any  means  when  I  have  preached  the 
gospel  to  others,  I  myself  should  be  a  cast-away.  Not 
that  the  apostle  was  really  in  a  state  of  uncertainty 
with  respect  to  his  final  destiny.  This  would  not 
accord  with  that  full  assurance  of  a  happy  immor- 
tality, which  he  has  elsewhere  expressed  in  the  most 


4  MINISTERIAL  PIETY. 

peremptol'y  language.  No,  my  brethren,  we  must 
not  imagine  this  most  faithful  servant,  to  have  been 
in  a  state  of  painful  uncertainty  with  regard  to  the 
ultimate  issue  of  all  his  toils  and  conflicts  in  the 
Christian  cause.  But  he  had  not  learned  to  sepa- 
rate the  MEANS  from  the  end,  as  the  manner  of 
some  Theologians  is.  This  may  be  strikingly  il- 
lustrated by  a  very  memorable  event  in  naval  his- 
tory. When  Paul  was  on  his  voyage  to  Rome  the 
vessel  which  carried  him  being  overtaken  by  a  tem- 
pestuous wind,  to  support  the  desponding  minds  of 
his  companions  in  danger,  he  positively  assured 
them,  that  there  should  be  "  no  loss  of  any  man's 
life,  hut  only  of  the  ship.^^  And  this  he  did  by  an 
express  revelation  from  God  himself.  But  not- 
withstanding this,  when  he  observed  the  shipmen, 
whose  ministry  was  necessary  to  conduct  the  vessel 
to  land,  about  to  abandon  it,  he  as  expressly  declar- 
ed to  the  centurion  and  the  soldiers,  "  Except 
these  abide  in  the  ship  ye  cannot  be  saved.''''  And 
thus,  though  fully  assured  that  he  should  obtain  the 
rewards  of  a  faithful  servant,  yet  in  order  to  this 
he  knew  perseverance  in  a  course  of  hol^'  obedience 
to  be  indispensably  necessary.  Yes,  my  brethren, 
though  he  knew  most  assuredly  that  he  should  not 
be  a  cast-away,  yet  he  also  knew,  that  with  a  view 
of  guarding  against  this  most  tragical  event,  it  was 
incumbent  upon  him  to  keep  under  his  body  and  to 
hring  it  into  subjection.     And  happy  would  I  think 


MINrSTERlAL  PIETY.  5 

inyself,  should  it  be  in  my  power  to  suggest  any 
thing  from  this  interesting  subject,  which  might 
have  a  tendency  to  induce  each  of  us  to  "^o  and 
do  likewise.'^''  In  attempting  this  however,  instead 
of  confining  myself  to  the  meaning  of  our  text  as 
it  respected  the  apostle  Paul,  I  shall  take  the  liberty 
of  introducing  such  reflections  as  it  seems  calculat- 
ed to  present  to  the  mind  of  an  ordinary  minister. 
And,  in  this  view,  it  seems  to  me  to  contain  some- 
thing indescribably  solemn  and  impressive.  Lest 
that  by  any  means,  when  1  have  preached  the  gos- 
pel to  others,  1  myself  should  he  a  cast-away.  Though 
We  are  not  permitted  to  suppose  the  apostle  to  have 
been  under  any  uneasy  apprehensions  for  his  own 
fate  when  he  committed  these  words  to  record,  yet 
who  of  us,  my  brethren,  can  attentively  read  them 
without  some  emotions  of  anxious  apprehension 
for  himself? 

That  a  natural  man  of  any  considerable  talents 
and  attainments  in  Literature,  should  be  disposed 
to  preach  the  gospel  in  connexion  with  any  well 
regulated  Church  in  our  country,  does  not,  it  will 
readily  be  acknowledged,  seem  very  probable.  For 
the  official  duties  he  would  be  required  to  perform, 
and  the  life  he  would  be  expected  to  live,  in  such  a 
connexion,  cannot  reasonably  be  supposed  to  accord 
with  the  predominant  affections  of  an  unsanctified 
heart.  And  a  man  thus  qualified  for  the  sacred  of- 
fice might  have  turned  his  attention  to  some  more 


g  MINISTERIAL  PIETY. 

lucrative  and  less  perilous  employment.  For  my 
ow^  part,  I  acknowledge  myself  well  satisfied  that 
every  member  of  our  Synod,  has  been  induced  to 
enter  upon  the  arduous  work  of  the  gospel  ministry 
from  a  sense  of  duty — from  a  hope,  that  having 
himself  obtained  mercy  of  God,  it  might  be  in  his 
powertodosomethingfor  the  honour  of  his  Redeem- 
er, and  the  salvation  of  his  fellow-men.  But  it  is  cer- 
tainly possible  for  a  man  to  be  under  the  influence 
of  zeal,  and  ihat  even  for  God,  which  is  not  accord- 
ing to  knowledge.  And  it  must  be  of  great  impor- 
tance for  us  to  be  well  assured  that  this  is  not  our 
case.  Paul  could  say,  "  /  so  run  not  as  uncertam- 
ly;  so  fight  /,  not  as  one  that  beateththe  air.''''  To 
avoid,  therefore,  the  fate  of  a  cast-a/way  he  had  noth- 
ing to  do  but  to  persevere  with  diligence  and  fidelity 
in  the  course  in  which  he  had  already  made  the 
most  extraordinary  progress.  But  is  this  the  case 
with  each  of  us,  my  brethren?  There  is  certain- 
ly much  reason  to  apprehend  the  reverse.  Now 
to  avoid  the  fate  of  «  cast-away,  the  first  thing  which 
will  claim  our  particular  attention  is,  to  see  that  we 
are  in  the  way,  the  straight  and  narrow  way  that 
leads  to  eternal  life.  It  is  not  my  intention,  however, 
to  undertake  a  statement  of  the  evidences  by  w  hich 
this  important  case  is  to  be  decided.  With  these 
evidences  you  are,  I  doubt  not,  generally,  well  ac- 
quainted. I  have  thought,  nevertheless,  that  it 
tiiight  not.  perhaps,   be  amiss  to  take  notice  of  a 


MINtSTERrAL  PIETY.  7 

f&w  of  the  many  instances,  in  which  a  preacher  of 
the  gospel  may  be  in  peculiar  danger  of  entertain- 
ing a  too  favourable  opinion  of  the  state  of  his  soul. 

1.  The  nature  of  ouroflSce  renders  much  atten- 
tion to  religious  subjects  indispensably  necessary. 
That  we  may  have  it  in  our  power  to  explain  the 
Holy  Scriptures  to  our  people,  we  must  read  them 
with  much  attention,  and  make  them  the  subject 
of  daily  meditations.  Nor  will  this  alone  be  suffi- 
cient to  qualify  us  for  so  great  and  perilous  an  un- 
dertaking. No:  we  must  also  avail  ourselves  of 
all  the  light  which  has  been  thrown  upon  the  sa- 
cred writers  by  the  best  Commentators  and  Theo- 
logical Writers.  And  this  will  require  much  reli- 
gious reading  and  reflection.  But  1  need  not  en- 
large in  a  case  so  very  evident.  It  is  easy  to  see 
that  no  man,  let  his  talents  be  what  they  may,  can 
be  properly  qualified  for  the  place  I  now  occupy 
without  much  attention  to  religious  subjects.  Should 
a  preacher  of  the  gospel  then  consider  this  atten- 
tion, which  our  office  renders  so  indispensably  ne- 
cessary, as  a  satisfactory,  or  even  probable  evidence, 
of  true  piety,  he  may  in  this  way  be  most  misera- 
bly deceived. 

2.  As  the  harvest  is  great  and  faithful  labourers 
few,  it  seems  to  be  the  good  pleasure  of  a  Sovereign 
God,  sometimes  to  employ  the  labours  of  men  des- 
titute of  real  piety,  for  the  conversion  of  sinners  and 
the  edification  of  the  church.    It  mustbv  no  means 


MINISTERIAL  PIETV. 


be  imagined,  that  the  efficacy  of  the  niiiiistiatious 
of  the  gospel  depends  upon  the  piety  of  its  minis- 
ters. The  faithful  labours  of  pious  ministers  do, 
indeed,  appear  to  be  much  more  generally,  and  ex- 
tensively blessed,  than  the  labours  of  unconverted 
men.  Nay,  the  life  and  ministry  of  the  latter  seem> 
upon  the  whole,  to  be  the  greatest  curse  that 
has  ever  befallen  the  church.  We  are  not,  however, 
warranted  to  conclude  that  none  of  this  unhappy 
class  are  at  any  time  used  as  instruments  for  pro- 
moting the  designs  of  Divine  mercy  towards  our 
guilty  race.  The  reverse  appears  to  be  not  unfre- 
quently  the  case.  What  a  moving  consideration! 
A  preacher  preaching  a  gospel,  which  is  to  some  of 
his  people  the  savour  of  life  unto  life,  while  it  is  to 
himself  the  savour  of  death  unto  death; — instrumen- 
tal in  snatching  others  as  brands  from  the  burning, 
"while  he  is  plunging  his  own  soul  in  deeper  guilt, 
and,  it  is  much  to  be  feared,  in  deeper  ruin,  too, 
forever!  The  designs  of  Divine  mercy,  in  this 
case  may,  it  is  true,  be  accomplished,  by  a  super- 
natural influence  upon  the  minds  of  the  hearers, 
without  any  assistance  being  afforded  to  tlie  preach- 
er. There  is,  however,  reason  to  think  that  it  is 
sometimes  otherwise;  that  the  preacher  is,  on  such 
occasions,  not  unfrequently  the  subject  of  a  Divine 
influence  also:  the  principles  of  natural  religion  and 
virtue  being  greatly  strengthened  at  the  same  time 
that  the  natural  sensibility  of  his  heart  is  powerfully 


MINISTERIAL  PIETY.  Q 

excited.  And  in  various  ways,  which  we  cannot  un- 
derstand, he  may  be  assisted  in  the  discharge  of 
ministerial  duty.  Such  assistance  is,  we  have  rea- 
son to  fear,  too  often  considered  as  satisfactory  evi- 
dence of  vital  piety.  But  for  this  there  can  be  no 
just  ground.  How  often  have  inflamed  affections 
and  a  heated  imagination  been  mistaken  for  super- 
natural aid.  Admitting,  however,  a  preacher  to 
have  satisfactory  evidence  that  he  has  been  thus 
highly  favoured,  it  is  impossible  for  any  assistance 
of  this  nature  to  constitute  a  better  evidence  of  an 
interest  in  the  peculiar  favour  of  God,  than  miracu- 
lous and  prophetic  gifts.  And  we  have  apostolical 
authority  to  assure  us  that  between  these  gifts  and 
charity,  or  genuine  religion,  there  is  no  necessary 
connexion. 

3,  Does  a  preacher  feel  sensibly  for  himself  and 
the  people  committed  to  his  care?  Is  he  zealous 
in  the  discharge  of  ministerial  duty?  Does  he  ad- 
dress the  immortal  souls  for  whom  he  must  give  an 
account  to  God,  with  earnestness  and  affection?  This 
is  well.  I  would  to  God  we  were  all  more  engag- 
ed in  this  great  work  than  we  are!  It  must  not, 
however,  be  forgotten  that  all  this  is  within  the 
reach  of  an  unsanctified  heart.  Selfish  as  apostate 
man  by  nature  is,  it  is  impossible  for  any  one  who 
believes  his  Bible  to  be  true,  not  to  feel  deeply  in- 
terested in  the  future  state  of  his  fellow-men.—- 
Fearless  of  the  future  consequences  of  sin,  as  the 
3 


|(J  MINISTERIAL  PIETY 

children  of  men  for  the  most  part  are,  it  is  not  un*- 
common  for  an  impenitent  transgressor  to  tremble 
under  the  apprehension  of  the  wrath  to  come.  And, 
under  the  united  influence  of  these  affections,  it  is, 
certainly,  possible  for  a  preacher  to  be  very  much 
engaged  both  for  himself  and  for  his  people.  And  jet 
have  we  not  reason  to  apprehend,  that  some  preach- 
ers consider  the  zeal  and  affection  with  which  their 
ministerial  duties  are  performed,  as  a  good  evidence 
of  genuine  religion?  A  most  dangerous  error,  cer- 
tainly. We  know  well  that  it  is  far  from  being  un- 
common for  men,  whose  lives  and  whose  doctrines 
are  in  direct  opposition  both  to  the  doctrines  and 
the  precepts  of  the  Bible,  to  be  very  zealous  in  pro- 
pagating their  most  pernicious  sentiments.  The 
history  of  the  church,  in  all  ages  since  its  first  esta- 
blishment, affords  abundant  proof  of  this  morti- 
fying truth. 

4.  A  delight  in  the  law  of  God,  after  the  inward 
man,  is  justly  considered  as  a  scriptural  characteris- 
tic of  real  piety.  But  as  it  is  the  business  of  a 
minister  of  the  gospel  to  illustrate  the  nature  of  this 
law  to  his  people,  and  to  refute  the  various  objec- 
tions, which  a  carnal  heart  will  be  ever  ready  to 
raise  against  it,  while  thus  employed,  even  a  na- 
tural man,  may,  it  appears  to  me,  be  led  to  form  a 
very  favourable  opinion  of  the  law  he  is  advocating — 
an  opinion  so  favourable,  that  he  may  be  in  danger 
©f  mistaking  it  for  this  high  and  holy  affectioa.-' 


AITNISTERIAL  PIETY.  J  J 

Similar  observations  might  be  made  with  respect 
to  a  cordial  approbation  of  the  way  of  salvation 
through  a  crucified  Redeemer*  While  a  minister 
is  zealously  engaged  in  recommending  this  salvation 
to  others,  he  may,  there  is  reason  to  believe,  be  so 
struck  with  a  sense  of  its  necessity  and  suitableness 
to  the  case  of  an  apostate  sinner,  as  to  imagine  him- 
self heartily  pleased  with  it,  and  consequently  en- 
titled to  all  the  blessings  it  secures  to  every  true  be- 
liever, at  the  same  time  that  he  is  destitute  of  all 
just  regard  either  to  evangelical  or  moral  righteous- 
ness. 

5.  A  delight  in  reading  and  studying  the  Holy 
Scriptures  is,  we  have  reason  to  believe,  not  un- 
frequently  considered,  by  preachers,  as  well  as 
others,  an  evidence  of  getiuhie  religion.  And  it 
will  readily  be  acknowledged  that  none  but  real 
believers  rightly  appreciate  these  sacred  records. — 
But  it  seems  utterly  impossible  for  any  preacher, 
who  believes  his  Bible  to  be  from  God,  not  to  hold 
in  high  estimation  a  book  of  such  incalculable 
value,  and  to  which  he  is  so  much  indebted.  And 
habit  has,  we  know,  in  such  cases  a  very  powerful 
influence.  Not  that  any  force  of  habit  will  ever  be 
able  to  reconcile  a  carnal  heart  to  the  spirituality 
and  extent  of  the  Divine  Law,  or  to  the  self-abas- 
ing genius  of  the  gospel  of  Christ.  This,  nothing 
but  the  energies  of  divine  grace  can  do.  We  have 
just  seen,  however,  how  the  character  in  view  may 


\2  MINISTERIAL  PIETY. 

be  induced  to  form  a  very  favourable  opinion  of 
both.  And  in  the  Holy  Scriptures  there  is  much 
to  entertain  every  attentive  reader,  and,  especially, 
every  well  informed  mind  and  cultivated  taste? 
The  very  extraordinary  scenes  there  presented  to 
our  view  might,  one  would  think,  be  sufficient  to 
arrest,  and  fix,  forever,  our  attention.  Not,  indeed, 
the  unvaried  uniformity  of  uninterrupted  glory  and 
happiness— but  Paradise  Lost  and  Regained; 
a  new  world  rising  from  the  ruins  of  the  old!  and 
that  by  a  long  series  of  the  most  astonishing  and 
glorious  expedients.  I  may  safely  venture  to  affirm 
that  neither  the  boldest  excursions  of  romantic 
fancy,  nor  the  deepest  colourings  of  the  tragic  muse, 
ever  presented  to  the  mind  of  man  any  thing  equally 
calculated  to  touch  the  heart  and  captivate  the  soul, 
as  the  real  facts  contained  in  the  Scriptures  of  truth. 
Nor  is  there  any  eloquence  comparable  to  that  of  no 
inconsiderable  part  of  the  sacred  volume.  What 
variety  united  with  the  utmost  simplicity,  what 
beauty  in  the  midst  of  the  most  astonishing  sub- 
limity, what  energies  of  the  affections,  do  we  find 
in  these  hallowed  pages!  Nothing,  surely,  can  be 
more  illusive,  than  to  suppose,  that  merely  a  de- 
light in  Biblical  studies  will  constitute  a  satisfac- 
tory evidence  of  the  piety  of  a  gospel  minister. 

6.  Should  any  man  undertake  to  separate  what 
the  Great  Teacher  sent  from  God  has  indissolubly 
joined  together,  Faith  and  Good  Works,  and  make 


MINISTERIAL  PIETY. 


13 


either,  in  a  state  of  mutilation,  the  foundation  of  his 
everlasting  hopes,  he  must  be  most  miserably  de- 
ceived. And  yet,  we  have  reason  to  fear,  that  no 
inconsiderable  number  even  of  the  sacred  order, 
most  presumptuously  do  this:  and  that  in  direct  and 
manifest  opposition  to  the  most  luminous  and  abun- 
dant scriptural  evidence  of  their  inseparable  union! 
one  class  relying  upon  what  they  most  absurdly  call 
evangelical  faith  without  works,  that  is  a  faith  that 
does  not  work  by  love,  and  is  not  accompanied  by 
good  works;  while  the  others  trust  to  what  they 
with  equal  absurdity  call,  good  works — works 
which  do  not  spring  from  a  true  and  living  faith. — 
But  as  I  have  no  reason  to  suppose,  that  any  of  the 
brethren  I  am  addressing  have  so  learned  Christ, 
this  simple  statement  of  the  case  may  suffice. 

Thus  have  I  endeavoured  to  point  out  a  few  of 
the  many  ways,  in  which  preachers  of  the  gospel 
may  be  led  to  entertain  a  too  favourable  opinion  of 
the  state  of  their  own  souls.  It  is,  however,  by  no 
means  my  intention  to  intimate  that  well-informed 
preachers  are,  upon  the  whole,  more  liable  to  this 
species  of  deception  than  their  hearers.  Their  su- 
perior knowledge  of  human  nature  and  of  the  na- 
ture and  scriptural  evidences  of  genuine  religion 
ought,  it  seems  to  me,  to  do  more  than  compensate 
for  the  peculiar  dangers  to  which  they  are  ex- 
posed. 


14  MINISTERIAL  PIETY. 

And  may  I  not  hope,  that  the  observations  I  have 
taken  the  liberty  to  submit  to  your  consideration, 
will  operate  as  an  inducement  to  us  all  to  examine 
ourselves  with  the  greatest  impartiality,  whether  we 
be  in  the  faith;  and  not  to  rest  without  scriptural 
evidence  that  we  are  really  in  the  way  that  leads 
to  eternal  life.  But  we  must  by  no  means  suppose 
that  when  this  is  accomplished,  our  work  is  done. 
In  order  to  avoid  the  fate  of  a  cast-away^  we  must 
also  keep  under  our  bodies  and  bring  them  into 
subjection.  This  is,  certainly  a  reasonable  service. 
Shall  a  system  of  flesh  and  blood — a  body  original- 
ly composed  of  the  dust  of  the  earth  govern  us,  and 
bring  the  powers  of  an  immortal  mind  into  a  state 
of  inglorious  servitude?  No,  my  brethren,  we 
must  not  suffer  ourselves  to  be  thus  abased  and  de- 
graded. 

/  keep  under  my  body.  How?  Not,  surely,  by 
monkish  austerities  or  macerations,  corporal  penan- 
ces or  severities  of  any  kind;  but  by  the  strictest 
temperance,  by  occasional  fasting,  it  is  probable,  by 
a  series  of  laborious  exertions  in  the  Christian 
cause,  and,  in  a  word  by  all  the  various  measures 
best  calculated  to  render  the  body,  with  all  its  ap- 
petites and  affections,  subservient  to  the  best  exer- 
cises and  interests  of  an  immortal  mind.  ^^  Every 
one  that  striveth  for  the  mastery  is  temperate  in  all 
things.  Now  they  do  it  that  they  may  obtain  a  cor- 
ruptible croion,  but  we  an  incorruptible.     I  there- 


MINISTERIAL  PIETY.  ,   J 5 

fore  so  run,  not  as  uncertainly,  so  fight  /,  not  as  one 
who  heateth  the  air.  But  I  keep  under  my  body 
and  bring  it  into  subjection,  lest  that  by  any  7neans, 
when  I  have  preached  to  others,  I  myself  should  be 
a  cast-away. 

From  this  passage  it  evidently  appears  that  there 
is  in  our  text  an  allusion  to  the  measures  employed 
by  the  combatants  in  the  Isthmean  Games,  in  order 
to  obtain  a  conqueror's  prize.  Very  extraordinary 
are  the  privations  to  which  these  ambitious  men 
submitted,  and  the  labours  and  hardships  they  un* 
derwent,  to  prepare  themselves  for  the  rude  con- 
flict. And  to  these  preparatory  measures,  as  well 
as  to  the  conflict  itself,  the  apostle  had,  no  doubt, 
in  this  instance,  an  express  reference.  This  being 
admitted,  it  will  evidently  follow,  that  the  life 
which  he  thoujiht  it  encumbent  on  him  to  live  to 
avoid  the  fate  of  a  cast-away,  was  a  life  of  strenu- 
ous conflict  and  great  self-denial.  And  such,  my 
brethren,  proper  allowance  being  made  for  the  dif- 
ferent sphere  in  which  we  move,  is  the  life  which 
we  also  ought  to  live,  for  the  same  purpose.  We 
are  not,  indeed,  as  this  apostle  was,  called  upon  to 
enter  the  lists  with  flesh  and  blood  in  a  literal  sense 
— to  contend  with  furious  and  blood-thirsty  per- 
secutors of  the  church.  From  this  the  good  Provi- 
dence of  God  has  mercifully  exempted  us.  It  is 
not,  however,  to  contests  of  this  nature,  but  to  such 
as  are  common  to  the  followers  of  Christ  in  every 


IQ  MINISTERIAL  PIETY. 

age,  that,  he  seems  chiefly  to  allude  in  the  words  of 
our  text.  For  here  we  have  no  mention  of  any 
violence  done  to  him  by  others,  but  only  of  the 
energetic  measures  which  he  thought  proper  to  em- 
ploy with  a  view  of  bringing  his  own  body  into  sub- 
jection, or,  in  other  words,  of  that  life  of  daily 
conflict  and  self-denial  which  he  thought  it  his  duty 
to  live  that  he  might  not  be  a  cast-away.  It  is,  how- 
ever, only  to  a  few  instances  of  that  self  denial  to 
which  ministers  of  the  gospel  seem  to  be  under  pe- 
culiar obligations,  that  the  limits  I  must  observe, 
will  allow  me  to  solicit  your  particular  attention. 
And  in  the  first  place,  I  would  take  the  liberty  to 
recommend  to  you,  what  I  solemnly  enjoin  upon 
myself,  an  exemplary  moderation  with  respect  to 
secular  interests.  Shall  Steivards  of  the  mysteries 
of  God  be  ambitious  to  be  rich!  This  would  be 
a  miserable  prostitution  of  their  sacred  character. 
He  that  strivethfor  the  mastery  must  be  temperate 
in  all  things.  No  man  that  warreth  entangleth 
himself  with  the  affairs  of  this  life,  that  he  may 
jplease  him  who  hath  chosen  him  to  he  a  soldier. — 
That  a  state  of  opulence  might  render  our  ministry 
more  respectable  in  the  estimation  of  the  world, 
and  aflbrd  us  various  opportunities  of  superiour  use- 
fulness to  our  fellow-men,  will  readily  be  conceded. 
But  are  we  sure  that  we  should  be  able  to  with- 
stand the  temptations  of  that  perilous  state,  and  dis- 
posed to  avail  ourselves  of  its  superiour  advantages 


MrNISTERIAL  BIETY.  Jfjf 

for  promoting  the  great  cause  in  which  we  are 
engaged?  We  are  not.  How  hardly,  says  our 
Lord,  shall  they  who  have  riches  enter  into  the  king- 
dom  of  heaven.  And,  surely,  with  equal  propriety 
may  we  say,  How  hardly  shall  a  rich  minister  be 
faithful  to  his  great  Trust!  Shall  we  then  be  soli- 
citous to  obtain  what  would,  probably,  prove  2^ 
dangerous  snare,  and  a  real  injury  both  to  ourselves 
and  to  our  people?  Surely  not. 

After  the  view  we  have  just  taken  of  the  peril- 
ous situation  of  a  rich  minister,  can  it  be  necessary 
to  observe,  that  if  riches  increase,  that  if  a  minister 
should  have  larger  possessions  than  is  common  for 
Qne  of  our  order,  he  ought  not  to  set  his  heart  upon 
them,  or  value  himself  on  that  account.  Shall  an 
Ambassador  of  a  Redeemer  who  had  not  where  to 
lay  his  head,  value  himself  on  account  of  any  thing 
so  extraneous  to  his  character  as  large  earthly  pos- 
sessions? No,  my  brethren,  the  man  whose  glo- 
rious office  it  is  to  be  the  honoured  instrument  of 
detaching  others  from  the  love  of  this  world,  must 
not  himself  love  the  world,  or  glory  in  any  of  its 
possessions  or  most  admired  distinctions. 

Should  a  minister  be  poor — should  he  have  but 
a  small  portion  of  the  goods  of  this  world,  let  hina 
not  murmur  or  despond,  or  even  relax  in  such  ex-  » 
ertions  as  he  may  have  it  in  his  power  to  make,  to 
promote  the  best  interests  of  the  souls  committed  to 
his  care — *'  Poor,  hut  making  many  rich!''''  What 
4 


18  MINISTERIAL  PIETY. 

dignity  in  abasement  is  here!  Compared  with  sucii 
beneficence,  what  are  all  the  riches  and  possessions 
of  this  world!  Compared  with  such  a  character, 
how  despicable  do  the  most  successful  plunderers 
of  nations  appear! — And  how  insignificant  the  rich- 
est man  on  earth  who  is  not  rich  towards  God! 

It  must  not,  however,  be  imagined  that  we  wish 
to  exempt  a  minister  from  a  duty  incumbent  upon 
all  men — that  of  providing  for  himself  and  his  own 
house.  No:  let  him  pay  every  reasonable  attention 
to  secular  interests.  But  let  him  do  this  in 
humble  confidence,  that  while  he  is  faithfully  serv- 
ing a  Master  who  has  the  hearts  of  men,  and  the 
elements,  all  under  his  control,  he  shall  not  want. 
But  let  him,  especially,  use  this  world  as  not  abus- 
ing it.  Let  it  be  his  daily  care  to  manifest  such  a 
noble  superiority  to  the  little  interests  of  time,  as 
will  raise  him  above  even  the  suspicion  of  being 
under  the  influence  of  a  mercenary  principle. 

Has  the  God  of  heaven  been  pleased  to  dis- 
tinguish any  of  you,  my  brethren,  by  great  intellec- 
tual powers?  Let  him  who  is  thus  highly  favour- 
ed be  thankful  for  his  superiour  advantages  of  doing 
good  in  the  world;  but  let  him  not  be  elated  with 
this  distinction.  In  gifts  of  this  nature  there  is 
no  merit,  nothing  worthy  of  praise.  No:  it  is  not 
great  talents,  but  the  proper  use  of  such  as  we 
have,  that  will  entitle  us  to  the  appprobation  of  our 
Mak.er  and  our  Judge. — Great  intellectual  powers! 


MINISTERIAL  PIETY.  \^ 

Perilous  distinction!    Peculiarly  awful  must  be  the 
responsibility  of  such   a   minister.     For  to  whom 
much  is  given,  from  him  shall  much  be  required. — 
It  is  not,   however,  I  am  disposed  to  think,  great, 
but  rather  moderate  talents,  which  have  been  most 
useful  in  the  church.     To  men  of  eminent  abilities 
the  church  is,   indeed,  very  much  indebted.     To 
humble  the  pride  of  infidelity,  she  numbers  among 
her  sons  and   her   most   affectionate   advocates,  a 
bright  constellation   of   the    first   geniuses  in   the 
world.     But  to  humble  the   pride  of   genius  also, 
the  observation  just  now  made  will,  I  am  persuaded, 
be  found  to  be  perfectly  correct.     How  often  do 
we  see  great  talents  miserably  prostituted!     What 
for  the   most  part  is  the  object  of  a  great  genius? 
Mere  instruction  and  usefulness?     No:  but  rather 
to  shine,  to   astonish,  and  transport.     And  for   all 
this  the  gospel  ministry  furnishes  ample  «cope.    Nor 
will  we  undertake  to  affirm,  that  a  preacher  may 
not,  in  a  certain  subordinate,  consecrated  sense,  aim 
at  all  this,  without  incurring  any  just  censure. — 
Consider  my  highly  favoured  Brother,  the  exalted 
nature  of  the  work  assigned  you;  the   Majesty  of 
that  Saviour  in  whose  name  you  speak;  the  worth 
of  a  soul  redeemed  by  his  blood,  the  perilous  situa- 
tion of  a  sinner  on  the  verge  of  destruction;  the  dan- 
ger of   being  yourself  a  cast-aivay;  and  let  genius 
exert    its    utmost    energies.    Enlighten,   convince, 
persuade,  transport;  and  shine  as  a  star  of  the  first 


y^Q  iaiNISTEklAL  pietV. 

magnitude.  But  never  presume  to  arrogate  any 
praise  to  yourself:  let  all  be  ascribed  to  the  unmerit- 
ied  goodness  and  grace  of  God.  The  most  eloi^ 
quent,  the  most  powerful,  the  most  luminous  and 
seraphic  discourse  that  you  shall  ever  have  been  en- 
abled to  deliver,  will  fall  far  beneath  the  dignity  of 
your  Theme.  Yes,  there  are  depths  in  the  love  of 
Christ  which  you  cannot  fathom;  there  is  a  malig- 
nity in  sin  which  you  cannot  comprehend;  there  is 
a  grandeur,  a  sublimity,  and  an  importance  in  ever- 
lasting concernments  of  which  you  can  form  but 
very  faint  conceptions;  and  what  seems  still  more 
mortifying,  there  are  energies  in  the  gospel  of 
Christ,  both  for  the  conversion  of  sinners  and  the 
edification  of  the  church,  to  which  you  never  can  do 
justice. 

What  then  shall  we  think  of  a  man  who  ap- 
proaches the  altar  of  God  to  sacrifice  to  his  own  net, 
and  to  hum  incense  to  his  own  drag?  Who  ascends 
the  pulpit  not  to  preach  Christ  Jesus  the  Lord,  but 
himself?  Who  undertakes  to  display  the  unsearch- 
able riches  of  Christ,  that  he  may  have  an  oppor- 
tunity of  unfolding  the  riches  of  his  own  genius? 
Who  urges  the  strongest  arguments  he  can  devise 
against  a  life  of  impenitence  and  unbelief,  not  so 
much  with  a  view  of  preventing  the  destruction  of 
sinners,  as  to  show  how  well  he  can  reason?  Who 
entreats  the  guilty  by  the  most  awful  and  alluring 
considerations  not  to  die,  not  so  much  from  a  desire 


J^ilNISTERIAL  PIET¥.  21 

to  prevent  that  awful  event,  as  to  let  his  audience 
see    how   eloquently    he    can   speak?     And    who, 
sometimes,  even  melts  into  tears  over  impenitent  and 
obstinate  transgressors,   not  so  much  in   hopes  of 
softening  them  down  into  a  willing  submission  to 
the  grace  of  the   gospel,  as  that  he  may  manifest 
the  sensibility  and  goodness  of  his  own  heart!  Hum- 
ble penitent!  take  courage  and  foster  desponding  ap- 
prehensions  no  longer.      Be   not  afraid  that   the 
thunders  which  are  restrained,    while  this  impious 
man  thus  boldly  invades  the  honours  of  his  avowed 
Lord  and   Master,  will   ever  be   let  loose  against 
thee;  ever  hurled  against  the   head  of  a  contrite 
supplicant. 

Let  us  beware,  my  brethren,  that  we  do  not 
thus  in  any  instance  or  degree,  prostitute  our  sacred 
trust.  Let  us,  with  the  greatest  caution,  guard 
against  being  at  all  elated  on  account  of  any  talents 
we  may  suppose  ourselves  to  possess.  Let  us  never 
presume  to  arrogate  to  ourselves  the  praise  of  any 
thing  we  do.  No:  we  must  ascribe  all  to  the  grace 
of  God.  "  Not  /,  hut  the  grace  of  God  that  was 
with  wie."  The  honour  that  comethfrom  man  must 
never  be  our  object.  Nor  must  we  even  think  of 
any  thing  done  by  us,  with  self-congratulation  of 
complacency.  If  God  is  pleased  to  assist  us  in  the 
discharge  of  our  duty,  and  to  bless  our  ministry^ 
we  ought  to  be  very  thankful;  and  to  rejoice  that 
God  is  glorified,  the  kingdom  of  Christ  advanced, 


22  MINISTERIAL  PIE'I  Y. 

and  immortal  souls  saved  through  our  instrumen- 
tality. But  we  must  never  suffer  pride  or  self-con- 
gratulation to  mingle  with  and  pollute  our  joy. — 
Should  we  voluntarily  do  this,  should  we  thus 
exalt  ourselves,  God  will  most  assuredly  humble 
and  abase  and  mortify  us. 

And  are  we,  then,  perhaps  it  will  be  objected,  to 
have  no  regard  to  our  own  character  and  estimation 
in  the  world?  Yes,  my  brethren,  great  regard. 
We  ought  to  employ  all  the  measures  in  our  power 
to  deserve  the  character  of  able  and  faithful  minis- 
ters of  Jesus  Christ.  But  not  for  the  sake  of  vain 
applause;  not  that  we  may  be  called  of  men,  Rabbi, 
.Rabbi;  but  that  we  may  have  it  more  effectually 
in  our  power  to  accomplish  the  great  objects  of  our 
ministry.  That  we  may  have  it  more  effectually 
in  our  power  to  convince  gainsay ers;  to  persuade 
the  impenitent  not  to  die,  and  to  afford  more  effec- 
tual aid  to  our  fellow-christians  in  all  the  trials  and 
temptations  of  the  present  life:  and  thus,  finally,  to 
lay  our  reputation  at  the  feet  of  our  crucified  Re- 
deemer, who  made  himself  of  no  reputation  for  us. 

But  we  must  never  envy  a  Brother  who  bears 
away  the  Palm  of  superiority  from  us,  or  whose 
labours  are  attended  with  more  success  tJian  ours. 
Nor  must  we  ever  have  recourse  to  vain  and  unnec^ 
essary  contests  about  character,  as  the  manner  of 
some  even  of  the  sacred  order  is.  Contests  of  this 
mature  ^^ill,  I   am  persuaded,  be   for  the  most  part 


MINISTERIAL  PIETY.  2^ 

unnecessary,  even  though  wo  should  have  been  slan- 
derously defamed.  There  may,  possibly,  be  some 
exception;  but  I  think  very  few.  A  minister  of 
the  gospel  should  endeavour  to  render  all  measures 
of  this  nature  absolutely  unnecessary,  by  acquiring 
a  character  which  cannot  be  aspersed;  by  sliining 
with  a  radiance  sufficient  to  repel  and  disperse  the 
dark  fumes  of  calumny  and  defamation  as  fast  as 
they  arise. 

A  minister  of  the  gospel  must  not  withhold  from 
his  people,  any  doctrine,  or  truth,  which  he  shall 
judge  necessary  for  their  edification,  because  it  may 
be  unpopular,  nor  may  he  connive  at  any  sinful 
custom,  because  it  may  be  fashionable,  where  Pro- 
vidence has  cast  his  lot.  It  is,  indeed,  far  from 
being  my  wish  to  recommend  any  unnecessary 
strictness,  in  opposition  to  the  customs  and  manners 
of  the  age  in  which  we  live.  The  attempt,  how- 
ever, which  has  so  often  been  made,  and  always 
without  success,  to  reconcile  religion  with  the  pre- 
dominant manners  and  customs  of  the  world,  must 
ever  be  found  impracticable.  Equally  far  am  I  from 
recommending  an  attention  to  the  unessential  pe- 
culiarities of  a  party  in  the  pulpit.  For  a  preacher 
to  put  off  his  people,  who  are  either  hungering,  or 
famishing,  for  the  bread  of  life,  with  the  dry  husks 
©f  controversy,  and  that  about  matters  confessedly 
not  essential  to  their  edification,  is  in  my  opinion  a 
miserable  prostitution  of  his  sacred  office.     Bist 


^4  ^rNISTERlAL  PItiTV. 

doctrines  there  are,  and  doctrines,  to  wliich  the  car- 
nal heart,  and  the  wisdom  of"  this  world,  will  ever 
have  strong  objections,  whicli  are,  nevertheless,  of 
too  much  importance  in  the  Christian  system,  to  be 
omitted  out  of  respect  to  anj  man  or  number  of 
men. 

A  minister  of  the  gospel  must  deny  himself  the 
pleasure  and  advantage  of  literary  pursuits  and 
theological  researches,  when  the  ignorant  among 
his  people  are  to  be  instructed,  when  the  sick  are 
to  be  visited,  when  the  dying  are  to  be  assisted  in 
their  last  conflict;  or  when  in  any  other  way  he 
can  render  more  essential  service  to  the  great  cause 
jn  which  he  is  engaged  than  by  the  studies  of  the 
closet.  Nor  is  he  permitted  to  consider  any  ser- 
vice too  humiliating,  or  any  toil  or  suffering  too 
great  for  him  to  undergo,  for  the  honour  of  his 
]Lord,  and  the  best  interests  of  his  fellow-men. — 
Not  that  he  should,  without  evident  necessity,  wear 
out  his  constitution  and  shorten  his  days,  by  op- 
pressive labours  or  services  of  any  kind.  Quite  the 
reverse.  But  when  duty  calls,  let  him  never  count 
the  cost,  never  shrink  from  any  toil  or  any  suffer- 
ings. No,  not  even  though  his  life  were  to  be 
spent  in  the  service  of  his  Lord  and  Master.  For 
he  who  thus  loseth  his  life  shall  Jind  it. 

But  would  not  such  zeal,  such  diligence,  such 
exertion,  and,  especially,  would  not  such  self-de- 
nial, lender  a  minister  of  the  gospel  very  miserable' 


MINISTERIAL  PIETY.  25 

No:  but  on  the  contrary,  they  would  render  him 
one  of  the  happiest  men  on  earth.  The  faithful  and 
diligent  Christian,  who  thus  denies  and  humbles 
himself,  will  the  once  humbled  Redeemer  delight 
to  honor  and  exalt.  While  he  lives  not  to  himself 
but  to  his  Divine  Master,  his  Divine  Master  will 
manifest  himself  to  him  as  he  does  not  to  a  less 
faithful  disciple,  and  grant  him  more  satisfactory 
evidences  of  an  interest  in  his  peculiar  favour. — • 
And  what  is  self-denial,  of  which  we  are  all  so 
much  disposed  to  be  afraid,  but  a  return  from  a 
state  of  miserable  thraldom  to  the  liberty  of  the  child- 
ren of  God;  a  return  from  vanity,  and  an  endless 
series  of  vexing  disappointments  to  the  great  source 
of  all  enjoyment;  a  return  from  sin  and  folly  to 
righteousness  and  peace  and  joy  unspeakable.  What 
is  it,  my  brethren,  that  mars  the  peace  and  darkens 
the  evidence  of  a  real  believer?  Is  it  not  the 
strength  and  prevalence  of  unsanctified  affections? 
Now  to  deny  one's  self  is  to  mortify  these  affections. 
And  this  is  the  same  thing  as  to  say,  it  is  to  become 
spiritually  minded,  and  to  be  spiritually  minded  is 
peace  as  well  as  life. 

Thus  we  may  see  that  to  keep  under  our  bodies 
and  to  bring  them  into  subjection  is  the  readiest  way 
to  obtain  satisfactory  evidence  of  a  state  of  grace. 
Even  a  conscientious  discharge  of  the  duty  itself 
will  furnish  surer  evidence  of  genuine  religion,  thau 

the  highest  ecstacies  of  religious  joy.     Nay  it  may 
5 


2Q  MINISTERIAL  PIETY, 

justly  be  considered  as  the  touch-stone  of  gospel 
sincerity:  a  minister  without  real  religion  may  do 
much,  and  suffer  much;  may  make  great  sacrifices; 
and  take  much  pains  to  get  his  heart  fervently  and 
affectionately  engaged,  both  in  the  closet  and  in  the 
pulpit.  But  to  keep  under  the  body  and  bring  it 
into  subjection;  to  retire  into  ourselves  and  com- 
mune closely  and  much  with  our  own  hearts;  to 
trace  out  with  impartial  accuracy  its  most  intricate 
foldings,  that  every  guilty  propensity,  and  affection 
and  desire  may  be  subdued,  and  every  thought 
brought  into  obedience  to  Christ;  to  prefer  his 
honour  to  our  honour,  and  the  interests  of  his  king- 
dom to  own  temporal  interests;  to  set  our  affections 
on  things  above  and  not  on  the  things  of  this  world; 
and,  in  a  word,  to  live  no  longer  to  ourselves,  but 
to  him  who  died  for  our  redemption — here  is  labour 
which  none  but  a  faithful  servant  will  undergo; 
here  is  a  conflict  which  none  but  a  faithful  servant 
will  maintain;  and  here  is  a  cross  which  none  but 
a  disciple  indeed,  will  take  up. 

Supported  by  a  lively  sense  of  the  favour  and 
presence  of  God,  what  is  toil,  what  is  suffering, 
what  are  all  the  hardships  and  difficulties  which  a 
minister  has  to  encounter  in  the  discharge  of  his 
difficult  office?  Happy  man!  Whatever  may  as- 
sail him  from  without,  he  has  peace,  he  has  a 
heaven  in  his  own  breast.  Wherever  he  goes,  he 
carries  with  him  a  sweet  savour  of  the  knowledgi^ 


MINISTERIAL  PIETY.  27 

®f  his  God  and  Saviour,  and  thus  holds  out,  as  he 
has  opportunity,   to  the   view  of   his  fellow-men, 
the  word  of  life.     His  life  is  a  most  instructive  ser- 
mon.    To  the  fulness  of  his  Saviour  he  has  daily 
access  for  grace  to  help  in  time  of  need.     To  his 
people,  therefore,  he  goes  forth  in  the  fulness  of  the 
blessing  of  the  gospel  of  peace,  and  his  labours  are 
blessed.     He  does  not  run  as  uncertainly,  nor  fight 
as  one  that  beateth  the  air.     What  must   he  feel 
when  the  souls  which  he  has  been  instrumental  in 
rescuing  from  the  jaws  of  destruction,  rise  up  and 
call  him  blessed?     What  will  h«  feel  when   his 
faithful  though  imperfect  services  shall  meet  the 
decided  approbation  of  his  Saviour  and  his  Judge? — 
"  Well  done  good  and  faithful  servant!  enter  thou 
into  the  joy  of  thy  Lord.''''     Happy  people  who 
are  blessed  with  such  a  minister.    What  might  they 
not  obtain  through  his  ministry  and  intercession?^ 
for  like  a  prince  he  has  poiver  with  God.     Yes,  my 
brethren,  he  is  a  blessing   not  -only  to  the  people 
committed  to  his  care,  and  to  the  particular  society 
to  which  he  belongs,  but  also  to  the  whole  church 
and  the  world.     For  it  is,  especially,  such  charac- 
ters who  have  the  honour  to  be  the  Light  of  the 
world  and  the  Salt  of  the  earth. 

But  where,  my  brethren,  shall  we  find  these  in- 
teresting truths  exemplified  and  exhibited  to  view 
in  their  full  lustre?  Where  shall  we  find  such  a 
Biinister — such  a  burning  md  shining  light?    Alas' 


23  MTNISTEIIIAL  PIETV. 

how  is  our  gold  become  dim,  and  our  most  fate  gold 
changed.'  How  very  different,  for  the  most  part, 
are  the  preachers  of  our  times  from  the  primi- 
tive heralds  of  the  gospel!  It  is  far  from  being  my 
intention  to  become  an  accuser  of  the  brethren. — - 
For  the  number  of  faithful  pastors  with  which  the 
church  is  blessed  in  our  day,  we  ought  to  be 
very  thankfuL  But  if  we  wish  to  contemplate  the 
character  I  have  been  attempting  to  describe  in  its 
highest  glory,  and  to  see  ihe  truth  I  am  endeavour- 
ing to  illustrate  exemplified  in  its  fullest  evidence, 
we  must  go  back  to  the  ages  of  primitive  Chris- 
tianity. And  even  here,  the  great  apostle  of  the 
Gentiles  claims  our  particular  attention.  Where 
shall  we  find  labours  like  his,  or  self-denial  like 
his?  And  yet  so  far  was  he  from  being  overwhelm- 
ed or  cast  down,  that  he  seems  to  have  been  the 
happiest  man  on  the  face  of  the  earth.  No  where 
do  we  meet  with  such  bursts  of  joy  and  triumph, 
as  in  his  epistles.  In  the  midst  of  his  greatest  suf- 
ferings he  could  say,  "  /  am  filled  with  comfort,  I 
am  exceeding  joyful,  in  all  our  tribulation.^^  And 
perfectly  correspondent  to  so  triumphant  a  career, 
is  the  closing  scene  of  his  life.  "  J  have  fought  a 
good  fight,  I  have  finished  my  course,  I  have  kept 
the  faith;  and  henceforth  there  is  laid  up  for  me  a 
croivn  of  righteousness,  which  the  Lord  the  right^ 
eous  Judge  will  give  me  on  that  day.^^ 


MiMSTERlAL  PIETY.  20 

But  what,  my  brethren,  must  be  the  condition 
of  a  preacher  who  rel'uses  to  pay  any  proper  atten- 
tion to  the  duty  exemplified  in  the  text?  Can  he 
be  happy?  Will  he  be  likely  to  enjoy  much  of  the 
consolations  of  the  gospel  which  he  undertakes  to 
preach?  So  far  from.it,  that  such  an  unfaithful  ser- 
vant cannot,  reasonably,  expect  to  possess  any  sa- 
tisfactory evidence  that  he  is  in  a  state  of  grace. — 
And  vvitiiout  this  evidence  how  shall  a  man  under- 
take to  discharge  the  arduous  duties  of  so  sacred  an 
office?  How  shall  he  denounce  the  terrors  of  the 
Lord  against  others,  while  he  has  so  much  reason 
to  consider  himself  in  the  same  condemnation? 
How  shall  he  venture  to  explain  the  nature  of 
genuine  religion  to  others,  while  he  has  so  much  rea- 
son to  fear  that  he  is  a  stranger  to  it  himself?  A 
man  who  has  no  just  sense,  either  of  his  d.mgcr  or 
responsibility,  may,  perhaps  do  all  this,  and  pass 
on  in  his  guilty  career  without  much  uneasiness. — 
But  this  a  truly  pious  man  cannot  do. 

How  many  perplexing  considerations  must  rush 
into  the  mind  of  a  pious  minister  in  a  state  of  awfid 
micertainty  with  respect  to  the  approbation  of  his 
Maker,  and  his  final  destiny?  Not  merely,  as  is  the 
case  whh  others,  'Have  I  reason  to  fear  that  I  am 
in  the  way  to  ruin?'  But,  in  addition  to  this  painful 
apprehension,  'have  I  reason  to  fear  that  I  have 
usurped  an  office  to  which  I  had  no  just  claim?' 
that  I  have    run  wilhout  being  sent?  that  1  have 


30  MINISTERIAL  PIETY. 

undertaken  to  point  out  to  others  the  way  to  heaven 
without  knowing  it  myself? — that  I  am  only  a 
blind  leader  of  the  blind? — that  I  have  been  mis- 
leading souls  committed  to  my  care? — and  that  after 
I  have  preached  to  otiiers  I  myself  shall  be  a  cast- 
away! 

And  will  not  these  considerations  be  sufficient  to 
induce  each  of  us  to  observe,  with  the  most  earnest 
attention,  the  great  duty  contained  in  our  test? 
Need  I,  my  brethren,  entreat  you  to  consider  what 
it  is  to  be  a  cast-away?  Was  it  not  cmupassion  for 
the  souls  of  men  which  induced  you  to  forego  easier 
and  more  lucrative  employments,  for  the  arduous 
and  perilous  office  of  the  gospel  ministry?  Have 
you  not  often  traced  the  gloomy  outlines  of  the  in- 
fernal prison,  that  you  might,  by  the  terrors  of  the 
Lord,  deter  your  people  from  the  way  that  leads  to 
destruction?  Is  it  not  your  daily,  and  hourly,  and 
anxious,  inquiry  what  can  I  do,  what  measures  not 
already  tried  in  vain  shali  I  adopt,  to  preserve  from 
endless  ruin  the  precious  souls  committed  to  my 
care?  And  while  you  are  thus  engaged  for  others, 
will  you  neglect  yourselves?  While  you  see  the 
danger  to  which  your  people  are  exposed,  and 
tremble  for  them,  will  you  not  provide  for  your  own 
safety?  While  you  are  thus  zealously  and  affec- 
tionately preaching  the  gospel  to  others,  will  you 
suffer  yourselves  to  be  cast  away? 


MINISTERIAL  PIETY.  35 

Thus,  my  brethren,  have  I  endeavoured  to  give 
as  clear  and  comprehensive  a  view,  as  my  limits 
Would  admit,  of  our  danger,  and  the  measures  sug- 
gested in  the  text  for  guarding  against  that  danger. 
And  if  the  attention  I  have  paid  to  this  subject, 
should  only  prove  a  means  of  making  a  deeper  and 
more  influential  impression  of  our  responsibility 
upon  my  own  heart,  while  my  span  of  life  is  length- 
ened out,  I  should  consider  the  trouble  this  dis- 
course has  given  me  ampl}  rewarded.  But  should 
I  also  have  reason  to  expect,  that  this  feeble  eifort 
will  be  of  some  real  advantage  to  the  members  of 
our  Synod  in  general,  no  language  could  furnish 
appropriate  terms  to  express  my  obligations  for  such 
a  favour.  Ah!  should  it  prove  the  means  of  pre- 
serving one  dear  Brother  from  being  a  cast-away^ 
eternity  would  be  too  short  to  show  forth  the  rich- 
es of  the  grace  to  which  this  glorious  event  must 
be  ascribed.  I  can  safely  say  that  for  each  of  you 
I  feel  a  tender  solicitude.  To  you  I  feel  myself 
united  by  very  solemn  and  endearing  bonds.  We 
are  fellow  servants  of  the  same  Great  Master,  have 
the  same  gospel  to  preach,  the  same  enemies  to  op- 
pose, the  same  difficulties  to  encounter,  the  same 
conflict  to  sustain,  the  same  race  to  run.  Our 
work,  our  danger,  and  our  responsibility  are  the 
same.  With  many  of  the  members  of  this  body 
have  I  often  met  in  our  ecclesiastical  Judica- 
tures.     With  ho  inconsiderable  number  have  1  of  ten 


32  MIN!STE1I1AJ.  inti'V. 

taken  sweet  counsel  and  gone  to  the  house  of  God 
in  company.  With  the  greater  part  liave  I  frequent- 
\y  sat  down  at  a  Communion  Table,  that  bond  of 
niutual  love  among  brethren  in  Christ.  But  if  af- 
ter all  this  any  of  us  should  be  cast  away,  how  will 
the  scene  be  changed!  How  does  David  lament 
his  fate,  when  he  \\  as  only  for  a  few  days  banished 
from  the  house  of  God!  "  When  1  remember  these 
things,  I  pour  out  my  soul  in  me:  for  I  had  gone 
with  the  multitude;  I  went  ivith  them  into  the  house 
of  God^wilh  a  inultitude  that  kept  holy  day.  Should 
any  of  us  then,  ray  brethren,  be  cast  away,  with 
what  unutterable  anguish  will  a  recollection  of  the 
privileges  we  have  once  enjoyed,  after  they  have 
been  forever  lost,  fill  our  souls?  No  more  joyful 
meetings  in  ecclesiastical  Judicatures;  no  more  ^o- 
iiig  to  the  house  of  God  in  company  with  dear 
friends;  no  more  preaching  or  hearing  of  the  gos- 
pel forever.  But  the  subject  is  too  awful  to  pur- 
sue. Did  we  know  assuredly,  that  such  will  be  the 
fate  of  an  individual  belonging  to  our  Synod,  how 
would  it  alarm  and  distress  us!  Did  we  know  as- 
suredly that  I,  who  speak,  some  of  you  who  occupy 
the  place  of  hearers,  or  some  absent  member,  will 
be  a  cast-away,  what  anxious  apprehensions,  and 
what  searchings  of  heart,  would  it  occasion!  And 
ought  we  not  to  be  as  jealous  each  for  himself,  and 
as  solicitous  for  our  fellow-members  as  in  the  case 
just  stated?      In  Christ's  own  family,  among  his 


mNTSTERIAL  PIETY. 


chosen  disciples,  there  was  one  insincere  professor. 
And  if  there  be  none  of  that  description  among  us, 
we  have  certainly  abundant  Reason  to  be  thankful. 
And  now,  mj  brethren,  before  I  take  my  leavp  of 
you,  permit  me  to  request  you  to  turn  your  atten- 
tion to  the  people  committed  to  your  care.  See 
what  a  large  proportion  of  them  are  perishing  in 
sin.  And  are  we  sure  that  we  have  done  every 
thing  in  our  power  to  prevent  their  destruction?— 
that  no  more  effectual  measures  can  be  adopted 
than  those  already  employed,  for  their  salvation? 
Let  lis  not  be  too  hasty  iri  concluding  that  we  have 
exhausted  all  the  treasures  of  Divine  mercy,  either 
with  respect  to  ourselves,  or  our  people, — that  no 
superior  assistance  for  ourselves  in  the  discharge  pf 
ministerial  duty,  or  inore  effectual  grace  for  thenij 
is  within  our  reach.  The  hand  oftlie  Lord  is  not 
shortened  that  it  cannot  save,  7ior  his  ear  heavy  that 
it  cannot  hear.  I  wilj  venture  to  affirm  there 
is  one  thinji  which  we  might  do  for  them  mpr$s 
than  we  have  ytt  done.  We  might  pay  greater 
attention  to  ourselves — to  the  state  of  oiir  owil 
souls.  Ah!  did  we  feel  for  ourselves  as  we  pught^ 
we  should  ^oon  see  a  glorious  change  in  the  state  of 
our  people.  We  should  then  feel  for  them,  preach 
to  them,  pray  for  them,  and  live  for  them,  in  a  way 
that  would  scarcely  fail  to  be  attendee)  vvith  thj^ 
happiest  effects. 


34  MINISTERIAL  PIETY. 

And  now,  my  brethren,  of  the  Laity,  suffer  me 
to  offer  a  few  things  to  your  consideration  before  I 
conclude.  Can  you  behold,  with  unfeeling  hearts, 
your  Ministers  exposing  themselves  to  such  peril  on 
your  account — striving  at  the  risk  of  an  aggravated 
destruction,  should  they  perish,  to  accomplish  your 
salvation?     And  shall  it  be  to  any  of  you  in  vain? 

Are  not  your  souls  as  precious  as  the  souls  of 
your  Ministers?  And  if  it  be  such  an  awful  thing 
to  perish  as  a  preacher,  must  it  not  also  be  an  awful 
thing  to  perish  as  a  hearer  of  the  gospel?  Should 
we  perish  together,  you  may  perhaps  behold  us  in 
some  lower  vault  of  despair;  but  will  this  be  any 
alleviation  of  your  misery? 

Sould  you  baffle  all  the  efforts  of  your  Minis- 
ters to  preserve  you  from  destruction,  what  excuse 
will  you  offer,  what  plea  will  you  devise  in  arrest 
of  judgment  in  the  great  day  of  general  retribution? 
Will  you  plead  the  inefficacy  of  the  means  institut- 
ed for  your  salvation?  Ah!  these  means  have  been 
efficacious  for  thousands  of  the  greatest  transgres- 
sors; and  why  not  in  your  case  also?  Are  any  of 
you  disposed  to  alledge,  that  if  some  preacher  of 
superior  eminence  had  preached  to  you  the  gospel, 
you  would  have  been  persuaded?  And  will  any  of 
you  venture  to  the  bar  of  God  with  this  plea?  Do 
it  not.  There  you  will  see  many  condemned  for 
not  obeying  the  gospel,  when  it  Avas  preached  by  a 
prophet,  by  an  apostle.     Nay,  there  you  will  see 


iHNISTERlAL  PIETY.  35 

many  condemned  for  not  obeying  the  gospel  when 
it  was  preached  by  the  Great  Lord  of  both! 

Do  not  expect  too  much  from  your  Ministers. — 
Remember  that  they  are  «ien  not  angels.  And 
were  they  even  angels,  they  could  do  nothing 
for  you  without  a  diligent  co-operation  on  your 
part.  If  the  God  of  heaven  has  appointed  Minis- 
ters to  preach  the  gospel  to  you,  will  you  not 
hear  it  and  obey  it,  that  you  may  not  die  but 
live  for  ever?  Waste  not  the  precious  time  given 
you  for  a  much  better  purpose,  in  devising  vain 
excuses.  The  time  is  not  far  off  when  you  will  be 
stripped  of  them  all.  And,  surely,  there  cannot  be  a 
greater  infatuation  than  to  waste  in  this  way  your 
day  of  grace— the  only  season  allotted  for  your  re- 
pentance and  amendment  of  life— the  only  season 
allotted  for  your  preparation  for  an  endless  eternity. 

Though  the  subject  1  have  been  endeavouring  to 
discuss,  has  a  more  particular  reference  to  Minis- 
ters of  the  Gospel,  you  will  not,  it  is  hoped,  con- 
sider it  inapplicable  to  your  case.  The  way  to 
heaven  is  the  same  for  you,  as  for  your  Ministers— 
the  same  straight  and  narrow  way  of  self-denial 
and  mortification.  If  you  would  avoid  the  fate  of 
a  cast-away,  it  is  required  of  you  as  well  as  of  them 
to  keep  under  your  bodies  and  bring  them  into  sub- 
jection. And  while  your  Ministers  are  zealously  la- 
bouring and  exposing  themselves  to  so  much  danger 
for  you,  will  you  do  nothing  for  them?     Will  you 


3g  MINISTERIAL  VlETt. 

hot  be  helpers  of  their  joy,  and  strengthen  theik 
hands,  and  afford  them  all  the  assistance  in  your 
power  in  their  arduous  works?  Is  not  the  great 
cause  in  which  they  are  engaged,  your  cause  also? 
It  is  the  cause  of  God  and  of  humanity. 

Look  around  you,  my  Christian  brethren,  and 
behold  the  ignorance,  the  impiety,  the  profligacy  of 
the  world  still  lying  in  wickedness — behold  the 
multitudes  every  where  perishing  in  sin,  and  say, 
Is  it  not  time  to  awake  from  your  guilty  slumbers? 
is  it  not  time  to  seek  the  Lord  until  he  come  and 
rain  righteousness  upon  ns,  upon  our  churches^ 
and  our  country.  Ah!  would  only  all  the  friends 
bf  Zion  of  every  name,  laying  aside  their  most  un- 
natural animosities,  and  disputes  of  little  importance, 
thus  unite  with  one  heart  and  one  soul  in  the  great 
cause  of  our  Common  Christianity,  we  might  soofl 
expect  to  see  better  times — times  of  refreshing  from 
the  presence  of  the  Lord.  Yes,  we  might,  then, 
confidently  expect  that  our  heaven  ivould  shower 
down  righteousness  and  our  earth  bring  forth  sal- 
vation. Let  us  then,  dear  brethren,  ministers  and 
people,  unitedly  resolve,  in  dependence  upon  grace, 
that  whatever  others  may  do,  we  will  exert  ourselves 
with  zeal  and  perseverance  in  this  great  cause — or 
in  other  words  that  we  will  keep  under  our  bodies 
and  bring  them  into  subjection,  lest  that  by  any 
means  after  we  have  preached,  or  heard,  the  gospel, 
we  ourselves  should  be  cast  away! 


SERMON  II. 

THE  DEMONSTRATION  OF  THE  SPIRIT; 

1  Cor.  li.  4. 

And  my  speech  and  my  preaching  was  not  with  enticing'  words  of 
man's  wisdom;  but  in  demonstration  of  the  spirit,  and  of  power. 

The  apostle  Paul  had  the  honour  of  being  d 
chosen  vessel  to  hear  the  name  of  Christ  before  the 
Ge?itiles,  and  kings,  and  the  people  of  Israel.-^ 
And  it  may  truly  be  affirmed  that  Satan^s  kingdom 
fell  as  lightning  from  heaven,  when  he  preached 
the  gospel.  He  appears  to  have  been  one  of  the 
most  eloquent,  and  he  was  certainly  one  of  the  most 
diligent  and  successful  preachers  in  the  world.  It 
was  not  however,  we  find,  to  his  eloquence  or  dili- 
gence, but  to  the  holy  energies  of  the  Spirit  of  God 
that  he  ascribes  his  astonishing  success  in  the  gos- 
pel ministry.  My  speech  and  my  preaching  was  not 
ivith  enticing  words  of  man's  ivlsdom;  but  in  de- 
monstration of  the  Spirit,  and  of  power. 


38  THE  DEMONSTRATION   Of  THE  SPIRIT, 

To  demonstrate  a  thing  is  to  show  or  prove  it  to 
be  true. 

By  the  demonstration  of  power,  therefore,  W€ 
are,  I  think,  to  understand  the  miracles  which  were 
performed  at  Corinth  in  attestation  to  the  truth  of 
the  gospel.  But  the  demonstration  of  the  Spirit 
seems  rather  to  refer  to  those  internal  influences  of 
divine  grace  upon  the  heart  of  a  sinner,  without 
which  no  external  evidence  would  be  of  anj  uli;i- 
mate  advantage. 

From  the  4th  verse  of  this  chapter  compared  with 
the  14th,  we  may  see  that  this  acceptation  must,  at 
least,  be  included.  That  your  faith  should  not 
stand  in  the  wisdom  of  men  hut  in  the  power  of 
God.  But  the  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God;  fw  they  are  foolishness  unto 
hivn;  neither  can  he  know  them,  because  they  are 
spiritually  discerned.  Now  had  the  Apostle  in- 
tended by  the  demonstration  of  the  Spirit  nothing 
more  than  prophecy  or  miracle,  or  any  other  e:;^- 
ternal  evidence,  might  not  the  natural  man  have  un- 
derstood that  kind  of  evidence?  Most  certainly  he 
might. 

There  must,  then,  have  been  an  internal  demori- 
Ktration  or  illumination  accompanying  the  gospel, 
as  it  was  preached  by  Paul  at  Corinth  to  render  it 
successful.  And  that  this  must  always  be  the 
case,  when  it  becomes  the  wisdom  of  God  and  the 
power  of  God  to  the  salvation  of  those  who  hear  it. 


THE  DEMONSTRATION  OP  THE  SPIRIT,  39 

is  the  proposition  which  on  this  occasion  I  shall  en- 
deavour to  establish. 

1.  Now  it  seems  to  me,  that  at  least  a  presump- 
tive argument  for  the  truth  of  this  proposition,  maj 
be  derived  from  the  manner  in  which  the  gospel 
was  preached  bj  Paul  at  Corinth.  The  Corin- 
thians appear  to  have  entertained  a  very  remark- 
able predilection  for  subtile  philosophical  disquisi- 
tions, and  a  pompous  theatrical  kind  of  eloquence. 
This  the  false  teachers  knew;  and  of  this  vicious 
taste  they  seem  to  have  availed  themselves.  Had 
the  gospel,  then,  which  Paul  preached  been  unat- 
tended by  any  Divine  influence  to  render  it  effec- 
tual, would  he  not  have  had  recourse  to  similar 
measures  to  ensure  its  reception  at  Corinth?  No 
doubt  he  would.  But  his  upright  soul  disdained 
mean  and  dishonest  artifices.  His  speech  in  pri- 
vate conversation  and  his  preaching  in  public,  was 
not  with  enticing  words  of  marl's  ivisdom.  And 
this,  admitting  his  preaching  to  have  been  attended 
with  a  divine  influence  to  render  it  eflectual,  isjusfi 
what  might  have  been  expected. 

But  had  the  success  of  the  Apostle's  ministry 
among  the  Corinthians  rested  upon  his  own  manage- 
ment and  address,  it  would  have  been  an  instance 
of  great  infatuation  in  him,  to  have  discarded  the 
most  likely  means  to  procure  its  reception,  and  to 
have  put  his  dependence  upon  a  spurious  demon- 
stration which  no  one  had  ever  seen  or  experiencecj. 


40  THE  DEMONSTRATION  OF  THE  SPHllT. 

2.  But  the  extraordinary  success  attending  the. 
preaching  of  the  gospel  hy  Paul,  and  his  fellow  la- 
bourers constitutes  a  still  more  conclusive  evidence. 
Very  strong  were  the  prejudices  of  both  Jews  and 
Gentiles,  against  the  humbling  doctrines  of  the 
cross.  To  the  one  they  were  a  stumbling  block,  to 
the  other  foolishness.  And  the  power  of  the  State 
"with  all  the  wisdom  of  this  world  was  on  their 
side.  And  can  it  be  reasonably  supposed  that  a 
few  illiterate  fishermen,  and  mechanics  could,  with- 
out any  supernatural  assistance,  oppose  with  suc- 
cess the  wisdom  of  the  wise  and  the  power  of  the 
flighty?  Can  it  be  reasonably  supposed  that  it 
pould  have  been  possible  for  such  men,  by  their  ut- 
most unassisted  efforts,  to  havp  borne  in  triumph 
the  banners  of  the  cross  to  the  ends  of  the  then 
known  world — overturning  in  their  progress  the 
temples  of  pagan  superstition,  and  every  strong 
hold  that  stood  in  the  way?  No!  it  was  divine 
grace  that  armed  them  for  the  field,  supported  them 
in  the  arduous  conflict,  and  gave  them  the  victory 
over  such  numerous  hosts  of  powerful  enemies. 

3.  This  will,  however,  appear  with  still  more 
resistless  evidence  when  we  consider  the  astonish- 
ing change  in  the  moral  world  which  the  gospel  has 
accomplished. 

It  may  truly  be  affirmed  that  the  wolf  and  the 
lamb  have  been  made  to  dwell  together.,  and  the  lion 
to  eat  straw  like  an  or.      The  most  ferocious 


THE  DEMONSTRATION  OF  THE  SPIRIT. 


41 


passions  have  been  softened  into  all  the  gentleness  of 
a  meek  and  quiet  spirit;  and  the  churl  has  been 
made  botmtifuL  The  profauest  tongue  has  been 
taught  the  language  of  praise  and  holy  adoration; 
and  the  most  licentious  and  impure  have  become 
the  temples  of  the  Holy  Ghost,  wherever  this  gos* 
pel  has  prevailed  in  its  native  efficacy.  Would  you 
S^e  this  moral,  this  transforming,  this  new  creating 
power  of  our  holy  religion  most  strikingly  exem- 
plified, turn  your  attention  to  the  6th  chapter  of 
this  epistle,  9 — 11th,  verses.  "  Be  not  deceived; 
neither  fornicators,  nor  idolaters,  nor  adulterers^ 
nor  effeminate,  nor  thieves,  nor  covetous,  nor 
drunkards,  nor  revilers,  nor  extortioners  shall  in-^ 
herit  the  kingdom  of  God.  And  such  were  some 
of  you:  but  ye  are  ivashed,  but  ye  are  sanctified, 
hut  ye  are  justified,  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God^  How  very  different 
too  are  the  fruits  of  the  Spirit  as  they  are  presented 
to  our  view  in  the  Epistle  to  the  Galatians,  chap,  v. 
22.  "  But  the  fruit  of  the  Spirit  is  'peace,  long 
suffering,  gentleness,  goodness,  faith,  meekness, 
temperance.^''  And  is  there  an  individual  present, 
disposed  to  ascribe  a  change  so  astonishing  and  so 
divine,  to  the  eloquence  of  men  or  of  angels? 

4.  Very  powerful  is  the  opposition  which  is  in 
the  heart  of  every  man  by  nature,  to  the  pure  and 
holy  religion  of  Jesus  Christ.     So  powerful   that 

nothing  but  the  power  of  Vivine  Grace  can  remove 
7 


42  THE  DEMONSTRATION  OF  THE  SPIRIT. 

it.  Have  you,  my  brethren,  considered  attentivety 
the  perilous  situation  of  an  impenitent  sinner? — 
Exposed  every  moment  to  all  that  is  most  revolting 
to  human  nature,  to  death  in  its  most  awful  import, 
to  death  eternal.  But  a  glorious  deliverance  from 
this  death  is  revealed  to  us  in  the  gospel:  and 
though  it  cost  our  Gracious  Deliverer  dear;  cost 
bim  his  life,  yet  it  is  offered  to  us  without  money, 
and  without  price. 

Why  then  does  not  every  transgressor  instantly 
accept  of  this  deliverance?  Strong  most  undoubted- 
ly must  be  that  opposition  of  heart  to  the  religion 
of  Jesus  Christ,  which  is  capable  of  rejecting  all 
these  powerful  motives.  If  the  gospel  required 
some  great  sacrifice;  if  it  enjoined  some  grievous 
and  intolerable  service;  if  it  would  deprive  us  of 
all  comfort,  and  render  us  insupportably  miserable 
in  this  life,  it  would  not  be  so  strange  that  frail 
humanity  should  be  disposed  to  reject  it.  Though 
even  in  this  case,  it  would  certainly  be  much  better 
for  us  to  prefer  temporal  to  eternal  misery.  But 
when  the  gospel  only  requires  us  to  be  happy  in 
this  life,  that  we  may  be  happy  through  the  endless 
ages  of  eternity;  and  since  there  is  nothing  but  this 
opposition  of  heart  to  hinder  any  one,  acquainted 
with  the  holy  and  benign  genius  of  the  gospel  from 
accepting  all  the  blessings  it  reveals:  the  opposition 
capable  of  resisting  all  these  inducements  must  cer- 
tainly be  very  powerful,  too  powerful  for  any  hu- 


The  demonstration  of  the  spirit.         43 

man  eloquence  to  overcome.  If  human  eloquence, 
if  the  most  solemn  and  impressive  addresses  were 
sufficient  to  accomplish  the  salvation  of  sinners, 
the  people  of  Israel  would  not  have  been  dispersed 
among  the  nations  of  the  earth.  No:  they  would 
undoubtedly  have  been  to  this  day  in  possession  of 
their  own  land;  for  what  can  exceed  thte  eloquence 
employed  by  their  prophets  for  their  reformation 
and  everlasting  peace?  If  human  eloquence  in  its 
highest  perfection  were  sufficient  to  save  the  hear- 
ers of  the  gospel,  we  may  be  sure  that  none  of  the 
hearers  of  our  Lord  and  Saviour  would  have  perish- 
ed. For  never  man  spake  like  this  man.  If  the 
most  solemn  and  impressive  preaching  were  suffi- 
cient to  preserve  a  soul  from  destruction,  we  might 
assuredly  conclude  that  none  of  the  hearers  of  the 
great  apostle  of  the  Gentiles  would  have  been  lost. 
For  though  he  disdained  to  have  recourse  to  the 
enticing  words  ofman^s  ivisdom,  he  certainly  spoke 
with  astonishing  energy.  Similar  observations 
might,  I  am  disposed  to  think  be  made  with  respect 
to  the  primitive  preachers  in  general;  and  not  only 
to  them,  but  also  to  no  inconsiderable  number  of 
their  successors  down  to  our  own  times. 

Something  more  than  the  most  solemn  and  im- 
pressive preaching  must  be  necessary  to  the  con- 
veision  of  a  sinner.  Were  it  otherwise,  Moses 
w^ould  have  had  no  occasion  for  the  awful  inter- 
cessory address,     "  Ah!  this  people  have  sinned 


44  ^H^  t)EMONStRATION  Ot  THfi  SPIRIT. 

a  great  sin,  and  have  made  them  Gods  of  gold. 
Yet  now  if  thou  wilt  forgive  their  sin;  and  if  not, 
blot  me  J  pray  thee,  out  of  the  book  which  thou  hast 
written.^''  Had  human  eloquence  been  sufficient  for 
the  conversion  of  a  sinner,  the  seraphic  Isaiah 
Would  not  have  been  forced  to  exclain,  Lord  who 
hath  believed  our  report.  And  still  more  especially, 
tvere  the  most  instructive  and  impressive  discourses 
sufficient  for  the  conversion  of  a  sinner,  our 
Lord  and  Saviour  would  not,  we  may  be  sure,  have 
had  any  occasion  for  the  following  moving  address; 
"  O  Jerusalem,  Jerusalem!  thou  that  killest  the  pro- 
phets and  stonest  them  that  are  sent  unto  thee,  how 
often  would  I  have  gathered  thy  children  together. 
If  thou  hadst  known  the  things  that  belong  to  thy 
peace;  but  now  they  are  hid  from  thine  eyes! 

But  if  there  were  windows  in  heaven,  if  the  best 
instructions  were  enforced  by  signs  in  heaven  above, 
or  in  the  earth  beneath,  would  not  this  avail  for 
the  reformation  of  the  boldest  offender?  No:  my 
brethren.  For  such  a  sentiment  there  can  be  no 
just  foundation.  Behold  the  Israelites  at  the  Red 
Sea,  while  the  pursuing  hosts  of  Pharoah  are  press-- 
ing  on  their  i*ear.  Nothing  less  than  a  miracle  can 
preserve  them  from  instant  destruction.  They  are 
not,  however,  abandoned  to  the  will  of  an  exasperat- 
ed enemy.  No;  the  sea  is  made  to  recede,  and  to 
leave  them  a  safe  passage  on  dry  land,  while  their 
enemies  are  overwhelmed  by  its  returning  waves. 


THE  DEMONSTRATION  OF  THE  SPIRIT.  45 

And  what  was  the  consequence?  Were  the  Israel- 
ites reformed  from  their  idolatrous  and  wicked 
practices?  Far  from  it.  Tliey  confessed  the  hand 
of  God  in  their  deliverance;  sang  his  praise;  and 
relapsed  into  idolatry  again.  The  law  was  deli- 
vered from  Mount  Sinai  amidst  a  variety  of  awful 
as  well  as  miraculous  tokens  of  the  Divine  Preserv- 
er. And  what  was  the  result?  "  All  that  the 
Lord  saith  ive  will  do,''''  was  the  resolution,  or  at 
least,  the  promise  of  the  astonished  spectators. — 
And  jet  forty  days  had  not  elapsed  before  this  very 
people  prostituted  themselves  before  a  molien  calf. 
But  the  miracles  of  our  Saviour  alone,  are  a  suffi- 
cient proof  of  the  sentiment  I  am  endeavouring  to 
establish.  The  resurrection  of  Lazarus  may  be 
mentioned  as  an  instance.  The  fact  was  undenia- 
ble. Were  the  Jews  then,  who  saw,  or  had  the 
most  satisfactory  information  of  this  glorious  mir- 
acle, converted  from  the  error  and  impiety  of  their 
ways?  So  far  from  it,  that  in  their  opposition  to 
the  religion  of  Jesus,  they  even  proceeded  to  the 
daring  impiety  of  plotting  the  death  of  Lazarus. — 
Nay  even  from  the  still  more  astonishing  scene  of 
his  own  resurrection;  they  retired  smiting  their 
breasts,  it  is  true,  but  we  have  no  satisfactory  evi- 
dence that  any  of  them  were  induced  by  all  they 
had  seen  and  heard  to  become  his  disciples. 

The  opposition   of  an  unsanctified  heart  to  thfe 
holy  religion  of  Jesus,  is  certainly  too  strong  to  be 


46  THE  DEMONSTRATION  OF  THE  SPIRIT. 

overcome  by  such  means.  For  the  carnal  mind  is 
enmity  against  God,  and  nothing,  therefore,  but  the 
power  of  Divine  grace  can  remove  this  enmity. 
External  evidences  maj  convince  the  judgment; 
miraculous  exhibitions  may  even  do  more  than 
this,  may  overawe  the  heart,  and  consume  it  with 
terror;  but  it  is  utterly  impossible  for  such  scenes  to 
inspire  the  heart  with  supreme  love  to  a  holy  God. 
Love  must  be  voluntary,  it  can  never  be  the  off- 
spring of  force.  Did  our  apostasy  consist  only  in 
ignorance,  instruction  alone  might  perhaps  be  suf- 
iicent  to  remove  that  ignorance,  and  to  excite  every 
holy  affection  in  the  heart:  but  this  is  far  from  being 
the  case.  It  is  to  God  himself;  to  the  true  God  in 
his  holiness,  and  not  exclusively  to  erroneous  ideas 
of  his  perfections,  that  the  unsanctified  heart  is  op- 
posed; and,  consequently,  manifestations  of  his 
real  character,  unaccompanied  by  the  sanctifying 
influences  of  his  grace,  would  be  more  likely  to 
increase  than  to  overcome  that  enmity. 

5.  The  scriptural  representations  of  the  nature 
of  the  change  which  takes  place  in  the  conversion 
of  a  sinner,  will  not  allow  us  to  ascribe  it  to  any 
power  less  than  divine.  It  is  a  new  creation;  and 
can  any  thing,  create  itself?  It  is  a  resurrection  to 
a  new  life;  and  can  any  thing  raise  itself  from  the 
dead?  To  raise  a  soul  from  a  state  of  spiritual 
death,  or  which  is  the  same  thing,  to  make  us  in  a 
spiritual  acceptance  new  creatures,  must  certainly 
require  a  Divine  power  or  supernatural  agency. 


THE  DEMONSTRATION  OP  THE  SPIRIT.  ^J 

The  doctrine  I  have  been  endeavouring  to  esta- 
blish is  certainly  the  doctrine  of  the  holy  scriptures. 
This  will  appear  from  promises  of  converting  grace. 
"J  new  heart  also,  will  I  give  you,  and  a  new  spirit 
ivill  I  put  ivithin  you.  I  will  take  aivay  the  stony 
heart  out  ofyourjlesh,  and  I  ivill  give  you  a  heart 
of  flesh.''''  It  may  also  be  inferred  from  the  divine 
threatenings.  "  My  Spirit  shall  tiot  alivays  strive 
with  man.''^  And  it  is  evidently  recognised  in  the 
language  of  prayer  and  supplication.  "  Take  not 
thy  holy  Spirit  from  we."  But  we  need  not  insist 
upon  evidence  of  this  nature.  We  have  the  most 
express  declarations  of  the  word  of  God,  to  esta- 
blish the  important  truth  I  am  advocating.  This 
you  may  see  in  John  i.  13.  "  Which  are  born,  not 
of  blood,  nor  of  the  flesh,  nor  of  the  ivill  of  man,  but 
of  God.''''  It  would  be  easy  to  find  line  upon  line 
to  the  same  purpose:  but  these  declarations  appear 
to  me  abundantly  sufficient. 

But  will  God  in  very  deed  thus  interest  himself 
in  our  behalf?  Will  he  thus  exert  his  own  Al- 
mighty agency  to  prevent  our  destruction?  Why 
not  my  brethren?  Did  he  not  exert  his  agency  in 
our  creation?  And  can  it  be  incredible  that  he 
should  do  the  same  to  prevent  that  existence  we 
have  derived  from  him,  from  becoming  an  eternal 
curse?  Would  it  be  any  trouble  to  him  to  give  ef- 
ficacy to  his  own  sacred  institutions?  Certainly  not. 


48  THE  DEMONSTRATION  OF   THE  bPlUli. 

And  shall  we  call  in  question  his  beneficence  or  hi;,- 
mercy,  after  he  has  given  his  own  Son  to  expiate 
our  offences?  We  must  not  thus  dishonour  our 
Maker  and  our  Redeemer. 

But  might  I  not  venture  to  appeal  in  this  in- 
stance to  what  must  have  fallen  under  your  own 
observation?  Have  you  not  sometimes  seen  one 
of  your  own  acquaintances  or  friends,  arrested  by 
the  power  of  Divine  grace,  and  made  a  very  differ- 
ent creature  from  what  he  was  before?  This  is  far 
from  being  an  uncommon  case<  in  our  Country. — 
Often  have  the  cavils  of  the  Infidel  been  silenced  in 
an  instant:  often  have  some  of  the  most  stout-heart- 
ed and  far  from  righteousness  been  made  to  bow 
to  the  authority  of  a  crucified  Saviour.  Often  too, 
have  the  pollutions  of  an  unsanctified  heart  been 
opened  up  to  the  view  of  the  proudest  moralist,  who 
confidently  imagined  himself  rich  and  increased  in 
goods.  Nor  is  it,  by  any  means,  uncommon  for  some 
of  the  most  virulent  opposers  of  the  gospel,  to  be 
constrained  to  set  their  dying  attestation  to  its  truth: 
some  in  the  triumphs  of  exulting  faith;  others  in  the 
convulsive  agonies  of  despair. 

Now,  what  are  we  to  think  of  these  things? — 
Are  they  all  illusions?  1  might,  it  seems  to  me, 
venture  to  refer  you  to  your  own  experience  by 
way  of  reply.  Have  you  no  evidences  of  the  truth 
of  this  doctrine  written  upon  the  inmost  tables  of 
your  own  hearts?     I   now  address  myself  to  the 


THE  DEMONSTRATION  OP  THE  SPIRIT.  49 

most  incredulous  of  the  present  audience.  Have 
you  no  misgivings  of  heart;  no  forebodings  that  all 
is  not  right  within  you?  Could  any  of  you  venture 
to  appear  before  the  tribunal  of  final  Judgment 
without  a  Saviour;  without  an  Advocate?  Are  you 
not  convinced  that  something  ought  to  be  done,  by 
way  of  preparation  for  your  eternal  state?  Nay, 
are  you  not  conscious  of  irresistible  impressions  of 
these  great  truths  upon  your  hearts,  in  a  way  to 
you  altogether  unaccountable?  Quench  not  the 
Spirit,  dear  brethren!  Acknowledge  the  hand  of 
God  in  these  impressions.  Cherish  them  with  af- 
fectionate attention,  and  you  will,  there  is  reason 
to  hope,  soon  have  an  evidence  in  your  own  breasts 
of  the  reality  of  efficacious  grace,  which  no  sophis- 
try of  earth  or  hell  will  be  able  to  wrest  from  you. 
But  will  not  the  doctrines  we  are  endeavouring 
to  establish,  lead  to  enthusiasm?  Not  when  cor- 
rectly understood.  They  who  ignorantly  look  for 
new  revelations,  or  immediate  inspiration,  are  cer- 
tainly in  great  danger  of  taking  a  heated  imagina- 
tion, or  some  unaccountable  impulse,  for  a  super- 
natural influence  upon  the  heart.  And  under  this- 
imposing  idea,  they  may,  it  must  be  acknowledged, 
be  carried  away  into  the  wildest  extravagance. — 
But  it  is  not  for  inspiration,  or  a  new  revelation 
that  we  plead.  All  such  expectation  Ave  consider 
delusory  and  vain.  All  we  insist  upon,  is,  that 
while  a  Paul  plants,  or  an  Apollos  waters,  God  is 


^Q  THE  DEMONSTRATION  OF   I  HE  SPIRIT. 

pleased  to  grant  an  increase;  is  pleased  to  enlighten 
the  mind  and  sanctify  the  heart;  or,  in  other  words, 
that  the  Holy  Spirit  assists  the  mind  of  a  convinced 
sinner,  to  form  just  ideas  of  Divine  truth,  at  the 
same  time  that  the  heart  is  made  to  relish  their 
spirituality.  And  this  is  accomplished  in  a  manner 
so  perfectly  correspondent  vi^ith  the  exercise  of  oui' 
own  reason  in  the  acquisition  of  knowledge,  that 
it  is  often  impossible  to  trace  with  certainty  the 
agency  of  Divine  grace  in  this  glorious  work,  in 
any  other  way  than  that  of  comparing  its  results 
with  the  word  of  God. 

But  what  occasion,  perhaps  some  of  the  people 
present  may  be  still  disposed  to  say,  what  occasion 
for  a  supernatural  influence  to  convince  us  af  sin? 
Do  we  not  all  know  that  we  are  sinners?  Yes,  we 
know  it:  but  the  unenlightened  mind  does  not 
know  it  aright.  Have  we,  my  brethren,  all  chosen 
that  good  part  which  shall  not  he  take?!  from  us? 
Have  we  all  fled  for  refuge  to  lay  hold  of  the  hope 
set  before  us  in  the  gospel?  Are  we  all  engaged  in 
working  out  our  salvation  with  fear  and  trembling? 
Surely  that  knowledge  of  sin  which  suffers  the  sin- 
ner to  go  on  with  little  or  no  concern,  in  sin,  must 
be  very  defective.  Ah!  my  brethren,  would  it 
please  the  great  Author  and  Finisher  of  faith  to  ac- 
company this  discourse  with  the  demonstration  of 
the  Spirit,  what  a  glorious  change  would  it  occasion 
in  the  state  of  the  people  I  am  now  addressing! 


SERMON  in. 

MYSTERIES  OF  REDEMPTION, 
1  Peter  i.  12. 

Which  things  the  angels  desire  to  look  into. 

Great  objections  have  been  made  against  the  gos- 
pel of  Christ  by  men  of  perverse  minds,  ever  since 
its  first  publication  to  the  world.  To  the  greater 
part  of  the  Jewish  nation  it  has  been,  and  still  con- 
tinues to  be,  a  stumbling  hlock;  and  even  in  our 
age  of  boasted  light,  there  are  no  inconsiderable 
numbers  of  men,  wise  in  their  own  esteem,  who  ven- 
ture to  pronounce  it  foolishness.  But  whatever 
unbelievers  may  imagine,  the  gospel  must  certainly 
be  worthy  of  all  acceptation;  otherwise  it  would  not 
attract  the  notice  and  regard  of  the  holy  angels. 
Which  things  the  angds  desire  to  look  into. 

That  we  may  with  the   greater  ease   enter  into 
the  meaning  of  these  words,  their  connexion  should 


^g-  MYSTERIES  OP  REDEMPTION. 

be  observed.  "  That  the  trial  of  your  faith  being 
much  more  precious  than  of  gold  that  perisheth 
though  it  be  tried  with  fre,  might  be  fou7id  unto 
praise  arid  honour  and  glory,  at  the  appearing  of 
Jesus  Christ.  Whom  having  not  seen  ye  love:  in 
ivhom,  though  now  ye  see  him  not,  yet  believing,  ye 
rejoice  with  joy  unspeakable  and  full  of  glory. 
Receiving  the  end  of  your  faith,  even  the  salvation 
of  your  souls.  Of  which  salvation  the  Prophets 
have  enquired  and  searched  diligently,  who  prophe- 
sied of  the  grace  that  should  come  unto  you.  Search- 
ing what  or  what  manner  of  tiine  the  Spirit  of 
Christ  which  was  in  them  did  signify,  when  it  tes- 
tified before  hand  the  sufferings  of  Christ,  and  the 
glory  that  should  follow.  Unto  whom  it  was  re- 
vealed that  not  unto  themselves  but  unto  us,  they 
did  minister  the  things  reported  unto  you  by  them 
that  have  preached  the  gospel  unto  you,  with  the 
Holy  Ghost  sent  down  from  heaven;  which  things 
the  angels  desire  to  look  into.^^  Thus  it  evidently 
appears  that  the  things  which  the  apostle  Peter  as- 
sures us  that  the  angels  desire  to  look  into,  are  the 
things  pertaining  to  the  salvation  of  sinners,  as  fore- 
told by  the  Prophets,  and  fulfilled  by  our  Lord  and 
Saviour  in  the  fulness  of  time. 

Nor  is  it  a  hasty  view  of  these  things,  such  as 
curiosity,  if.  it  has  a  place  in  innocent  minds,  might 
occasion,  that  these  pure  intelligences  are  represent- 
ed as  taking.     The  terms  the  apostle  uses  are  very 


MYSTERIES  OF  REDEMPTION. 


5a 


significant,  intimating  that  these  celestial  spirits 
stoop  down,  that  with  prying  attention  they  may 
investigate  the  Mysteries  of  Redemption.  In  this 
form  of  expression,  there  seems  to  be  an  allusion  to 
the  bending  posture  of  the  cherubim  over  ihe  mercy 
seat.  This  attitude  points  out  in  a  very  beautiful 
manner  the  affectionate  desire  with  which  their  an- 
titype, the  holy  angels,  would  search  into  the  as- 
tonishing dispensations  of  mercy  to  the  children  of 
men.  And  it  may  also  be  intended  to  indicate  the 
temper  of  mind  with  which  they  are  disposed  to 
contemplate  the  deep  things  of  God  which  neither 
men  nor  angels  can  fathom.  Not  with  a  haughty 
mein  and  airs  of  self-sufficiency,  like  the  super- 
cilious Infidel  who  scorns  to  believe  what  he  can- 
not comprehend;  but  with  lowly  reverence  as  it 
becomes  creatures  of  the  most  exalted  order,  when 
employed  in  contemplating  mysteries  at  once  so 
holy  and  profound.  Let  us  then  with  correspond- 
ent reverence  proceed  to  enquire,  what  in  the  dis- 
pensations of  mercy  to  sinners,  is  calculated  thus 
to  engage  the  devout  attention  of  these  celestial 
Spirits. 

The  first  intimations  of  mercy  to  fallen  man, 
would,  we  have  reason  to  believe,  strike  these  bene- 
volent spirits  with  pleasing  astonishment,  and  af- 
ford them  much  delight.  The  angels  do,  no  doubt, 
excel  in  benevolence  as  well  as  in  strength.  And 
for  man,  they  seem  to  have  an  affection,  as  for  a 


^4  MYSTERIES  OF  REDEMPTION. 

younger  Brother.  When  the  foundations  of  the 
earth  were  laid  for  our  accommodation,  these  morn- 
ing stars  sang  together,  and  even  shouted  for  joy. 
Upon  a  sinner's  return  to  God  there  is  joy  in  hea- 
ven. They  are  ministering  spirits  sent  forth  to 
minister  to  them  ivho  shall  be  heirs  of  salvation, 
and  seem  to  keep  a  constant  watch  around  the  ta- 
bernacles of  the  people  of  God.  There  is,  there- 
fore, abundant  reason  to  conclude  that  the  first  in- 
timations of  mercy  to  our  guilty  race,  would  afford 
them  inexpressible  delight.  Of  an  event  apparent- 
ly so  improbable,  there  is  no  reason  to  suppose 
that  they  could  have  entertained  the  smallest  hopes. 
Their  own  apostate  brethren  they  had  seen  cast 
down  from  heaven  and  consigned  to  hopeless  ruin. 
How  then  would  they  rejoice  to  find  that  man  was 
not  consigned  to  the  same  inexorable  doom! — that 
their  Creator  and  ours  can  be  just  and  the  justifier 
of  a  sinner! 

The  wisdom  of  God  in  affording  to  the  children 
of  men  in  former  ages  such  discoveries  of  his  mercy 
and  grace,  as  were  most  happily  adapted  to  their 
peculiar  situation,  and  best  calculated  to  introduce 
the  glorious  dispensation  we  enjoy,  is  no  doubt  one 
of  the  things  ivhich  the  angels  desire  to  look  into. — 
vShould  the  full  splendours  of  perfect  day  burst  up- 
on our  world  in  an  instant,  would  it  not  be  both 
unnatural  and  inconvenient!  And  might  not  such  a 
dispensation  in  the  moral  world  have  been  equally 


MYSTERIES  OF  REDEMPTION,  Cfi 

unnatural  and  inconvenient,  when  the  whole  plan 
of  gospel  salvation  is  taken  into  view?  To  reform 
the  rude  manners  of  savage  nations  and  bring  them 
to  a  state  of  civilization,  is  commonly  a  work  of 
ages.  Is  it  then  reasonable  to  expect  the  Church  of 
God  to  arrive  at  a  state  of  full  perfection  in  a  day? 
Had  the  Jews  under  the  old  dispensation  enjoyed 
our  light,  it  might  have  defeated  the  whole  scheme 
of  Salvation  through  a  crucified  Saviour.  For  had 
Hiey  kuoivn  it  they  ivoidd  not  have  crucified  the 
Lord  of  i^lory.  One  thing  is  certain,  that  the  plan 
adopted  b}  infinite  wisdom  is  wisest  and  best,  and 
it  is  probable  that  the  angels  might  know  it  to  be  so. 

The  exact  accomplishment  of  all  the  predictions 
which  respect  the  Redeemer,  the  angels,  no  doubt, 
desire  to  look  into. 

Very  early  was  the  promise  of  a  future  Messiah 
to  bruise  the  Serpenfs  head,  given  to  the  world. — 
And  often  was  this  gracious  promise  repeated  and 
confirmed.  In  the  pages  of  prophecy,  the  person, 
the  offices,  the  life  and  the  death,  the  resurrection 
and  ascension  of  the  Redeemer  are  very  circum- 
stantially described.  Nay,  even  the  very  time  of 
his  appearance  was  designated  with  great  precision. 
And  most  circumstantially  were  all  these  predic- 
tions accomplished.  The  wisdom  of  God  in  mak- 
ing the  general  course  of  nature,  the  rise  and  fall  of 
empires,  and  the  wrath  of  men  and  devils  conspire 
in  the  accomplishment  of  the  predictions  of  the  prp- 


56  MYRTERtES  GF  REDEMPTION. 

phets,  and  the  counsels  of  eternity  is,  no  doubt,  to 
the  angels  a  subject  of  delightful  contemplation. 

Nor  could  the  wisdom  of  God  in  preparing  the 
world  for  the  gospel  dispensation  escape  the  atten- 
tion of  angelic  minds.  When  Cyrus  overturns  the 
Babylonian  empire;  when  Alexander  the  Great  is 
spreading  general  havoc  through  the  world;  and 


Rome's  unconquered  legions  urged  theii-  way 
Unhurt  through  every  toil  and  every  clime. 


his  hand  unseen  was  constantly  directing  the  mys- 
terious evolutions,  and  forming  a  conspicuous 
Theatre,  on  which  his  Son  was  to  make  his  soul 
an  offering  for  sin,  and  display  the  wonders  of  re- 
deeming love  to  all  the  nations  of  the  world.  The 
vast  extent  of  the  Roman  empire  opened  an  easy 
communication  for  the  joyful  tidings  of  salvation  to 
remote  regions;  their  government  and  arts  softened 
the  savage  minds  of  barbarous  nations,  and  rendered 
them  more  susceptible  of  the  benign  influences  of 
Christianity:  and  the  peaceful  state  of  the  world  un- 
der the  supremacy  of  one  unrivalled  empire  aflbrded 
a  blessed  season  for  the  works  of  righteousness  and 
peace,  and  the  promulgation  of  the  religion  of 
Christ  throughout  the  earth.  Whick  things  the 
angels  desire  to  look  into. 

But,  it  is,  we  have  reason  to  think,  the  glorious 
and  unexpected  device  for  counteracting  the  destruc- 


MYSTERIES  OF  REDEMPTION.  5^ 

five  consequences  of  sin  by  the  interposition  of  a 
Redeemer,  that  would,  in  a  peculiar  manner,  in- 
terest the  attention  of  angels.  That  innocence 
should  suffer  for  the  guiltj,  and  thus  open  the  door 
of  mercy  for  the  transgressor,  and  at  the  same  time 
afforded  an  occasion  to  display  the  wisdom,  the 
justice,  the  holiness,  and  the  love  of  God  in  their 
highest  glory,  is  what  could  not,  we  may  venture 
to  conclude,  enter  into  the  heart  of  an  angel  to  im- 
agine; and  what  cannot  fail  to  arrest  their  attention 
and  to  furnish  them  with  themes  of  exalted  con- 
templation. These  exalted  intelligences  can  be 
in  no  danger  of  contracting  prejudices  against  this 
glorious  display  of  divine  munificence  by  vain  and 
foolish  allusions  to  the  administration  of  justice,  in 
criminal  cases  among  men,  as  has  been  the  case 
with  some  arrogant  mortals  who  are  not  afraid  to 
speak  evil  of  what  they  do  not  understand.  The 
angels  of  God  know  very  well  that  the  circum- 
stances which  would  render  it  absurd,  and  a  miser- 
able perversion  of  justice,  for  an  earthly  judjie  to 
consign  to  death,  an  innocent  person  instead  of  the 
guilty,  have  no  place  at  all  in  the  vicarious  sufferings 
of  Jesus  Christ  for  sinners.  No  man  on  earth  has 
a  right  to  dispose  of  his  life  at  his  own  pleasure;  no 
man  on  earth  has  power  to  lay  down  his  life  and 
to  take  it  up  again;  nor  is  there  among  the  sons  of 
men  any  who  could  in  this  instance  reform  the 
guilty  criminal,   and  give  him   a  right  to  that  life 


58  MYSTERIES  OP  REDEMPTION. 

which  he  had  forfeited  by  his  crime.  But  Jesus 
Christ  had  a  just  right  and  full  power  to  do  all 
these  things.  How  puerile  then,  and  how  con- 
temptible must  all  the  cavils  of  self-sufficient  men 
against  this  godlike  miracle  of  mercy  appear  to 
the  angels  of  God!  These  happy  spirits  see,  that, 
the  life  which  the  dying  Jesus  gave  for  the  re- 
demption of  the  world  is  not  lost;  that  he  lives 
again;  and  from  his  throne  of  supreme  dominion  is 
continually  dispensing  the  richest  blessings  upon 
the  children  of  men.  They  also  see  that  the  guilty 
whom  he  has  rescued  from  the  grasp  of  justice  by 
his  precious  blood,  instead  of  being  the  worst,  are  the 
best  members  of  society  on  earth,  while  they  live; 
and  that  at  death  they  become  good  citizens  of  the 
new  Jerusalem.  Which  things  the  angels  desire  to 
look  into. 

The  glorious  display  of  the  Perfections  of  the 
great  God  which  this  dispensation  of  mercy  affords, 
will,  we  may  be  sure,  fill  these  Celestial  Spirits 
with  adoring  wonder.  For  here  mercy  and  truth, 
righteousness  and  peace,  meet  together;  and  here 
all  the  moral  perfections  of  God  shine  forth  in  all 
their  lustre,  at  the  same  time  that  they  harmonise 
to  accomplish  man's  salvation.  No  longer  does  un- 
relenting justice  lift  the  iron  rod,  and  demand,  upon 
the  penalty  of  eternal  death,  an  adequate  satisfac- 
tion for  the  insult  offered  to  the  Majesty  of  Heaven, 
and  disorder  introduced   into  the  moral  world  by 


MYSTERIES  OF  REDEMPTION.  ^ 

sin.  For  our  Surety  hath  paid  our  debt  to  the  last 
farthing,  and  made  a  comjDlete  atonement  for  our 
offences.  No  h)nger  does  inviolable  truth  require 
that  the  threatened  penalty  should  be  inflicted  upon 
a  penitent,  believing  sinner;  for  his  Redeemer  has 
endured  it  himself  to  the  very  uttermost.  No  longer 
does  mercy  seem  to  advocate  the  wretched  sinner's 
escape  in  vain.  For  a  way  is  opened  for  the  richest 
exercise  of  unbounded  mercy  to  the  most  unworthy 
of  our  race.  Nor  does  unerring  wisdom  seem  any 
Ion2:er  involved  in  clouds  of  thick  darkness.  No : 
Man  was  not  made  in  vain.  The  insidious  temp- 
ter's infernal  arts  are  not  only  defeated  but  made 
subservient  to  important  purposes  in  the  moral 
world.  Now,  to  know  God  and  to  enjoy  him  is 
the' highest  happiness  of  the  most  exalted  creature. 
And  I  think  we  may  venture  to  affirm  that  by  con- 
templating the  glorious  displays  of  the  divine  Per- 
fections which  the  gospel  dispensation  affords, 
angels  may  learn  more  of  God  than  it  would  have 
been  possible  to  learn  in  any  other  way.  Which 
things  the  angels  desire  to  look  into. 

The  moral  influence  of  the  gospel  way  of  salvation 
upon  the  ivorld,  must  also,  vn  ithout  doubt,  fill  their 
pure  minds  with  wonder  and  deliglit.  No  sooner 
does  a  sinner  get  a  just  view  of  sin  as  it  appears  in 
the  cross  of  his  Redeemer  than  he  bursts  the  fetters 
of  iniquity,  pants  for  God  and  beg  ns  to  feel  the 
transforming  efficacy  of  the  love  of  Ciirist  upon  his 


QQ  MYSTERIES  OF  REDEMPTIQN. 

heart.  Under  the  purifying  influences  of  redeem- 
ing love,  the  libertine  becomes  a  new  man;  ferocious 
passions  are  softened  into  humanity  and  gentleness^; 
the  rod  of  oppression  crumbles  to  pieces;  animosi- 
ties, even  among  such  as  had  been  implacable  ene- 
mies, die;  and  cordial  love  unites  the  heart  of  man 
to  man.  Nor  have  I  any  doubt  but  even  these 
holy  intelligences  feel  the  happy  influence  of  re- 
deeming love  upon  themselves,  strengthening  every 
resolution  of  persevering  obedience,  and  inspiring 
livelier  sensations  of  gratitude  for  their  happy  state. 
But  we  have  a  sure  promise  of  happier  days  in  the 
church  when  the  benign  influences  of  our  holy  re- 
ligion shall  be  more  sensibly  felt  and  evidently 
seen.  When  the  glory  of  the  Lord  shall  cover  the 
earth  as  the  ivaters  do  the  chatinels  of  the  sea.  And 
to  these  days  the  angels  are,  we  have  reason  to  be- 
lieve, looking  forward  with  pleasing  expectation. 

When  Peter  wrote  this  Epistle,  the  glorious  effi- 
cacy of  the  love  of  Christ  was  indeed  very  evident  in 
the  holy  and  devout  lives  of  many  thousands  of  his 
disciples.  But  a  dismal  night  of  anti-christian 
darkness  was  hastening  on.  Through  the  gloom, 
however,  these  prying  intelligences  would,  it  is  pro- 
bable, perceive  the  dawn  of  that  day  of  gospel 
light  which  arose  upon  our  world  at  the  ever  me- 
morable era  of  the  Protestant  reformation.  And 
may  we  not  suppose,  that  these  benevolent  spirits 
are  still  looking  forward  through  the  thick  cloud 


MYSTERIES  OP  REDEMPTION.  Q^ 

that  now  rests  upon  our  wretched  world,  to  the 
glorious  scenes  which  the  approaching  millenium 
will  introduce?  Watchman  ivhat  of  the  night? — 
Watchman  what  of  the  night?  is  now  the  anxious 
enquiry  of  the  friends  of  Zion  among  the  sons  of 
men.  And  shall  we  suppose  that  the  angels  who 
first  proclaimed  the  joyful  tidings  of  our  Saviour's 
birth  to  the  astonished  Shepherds,  can  be  inatten- 
tive to  the  signs  of  the  present  time?  The  present 
state  of  the  world  and  the  great  revolutions  taking 
place  in  our  day  are,  no  doubt,  highly  interesting 
to  tliem;  and  it  is  highly  probable  that  they  may 
perceive  what  will  be  the  final  issue  of  the  various 
commotions  and  bloody  wars  which  now  embroil 
the  peace,  and  stain  the  soil  of  Europe.  And  may 
we  not  hope  that  the  holy  angels  who  once  beheld 
with  pleasure  the  profligacy  and  insufferable  extor- 
tions of  Antichrist,  combined  with  the  caprice  and 
licentiousness  of  mighty  Kings  to  introduce  our 
happy  reformation,  are  now  rejoicing  to  observe, 
how  the  present  disorders  and  commotions  of  the 
world  will  terminate  in  the  advancement  of  the 
kingdom  of  Jesus  Christ  on  earth?* 

In  the  last  place,  ive  may  suppose  the  angels  re- 
alising with  inexpressible  delight  the  happy  conse- 
quences resulting  from  the  dispensations  of  mercy 


*  This  Sermon  was  probably  composed    about  the  time  of  th,e 
French  Revolution. 


Q2  MYSTERIES  OF  REDEMPTIOJS. 

through  a  Redeemer  to  our  guilty  race  in  the  eter- 
nal state. 

When  the  Mystery  of  God  shall  be  finished; 
when  the  last  enemy  shall  be  destroyed,  and  the 
ransomed  of  the  Lord  shall  take  their  seats  in  glory 
everlasting,  then  and  not  till  then,  the  gospel  scheme 
of  salvation  shall  shine  forth  into  its  full  sjilendour. 
And  the  holy  angels  v\iio  are  admitted  to  approach 
the  throne  of  Jehovah,  can,  we  have  reason  to  be- 
lieve, form  juster  conceptions  of  that  happy  state 
than  we  who  dwell  in  tabernacles  of  clay.  These 
pure  spirits  were,  no  doubt,  filled  with  unspeakable 
pleasure  when  they  beheld  the  bright  emanations 
of  divinity  which  shone  around  our  blessed  Re- 
deemer in  a  state  of  deep  abasement  on  earth. — 
How  must  they  then  rejoice  to  behold  him  upon 
the  throne  of  universal  empire  in  heaven.  The 
most  illustrious  image  of  the  invisible  God  and  the 
brightness  of  his  glory,  the  angels  which  excel  in 
wisdom  may  evidently  perceive  that  vast  advantage 
will  be  derived  to  the  universe  from  this  method  oi 
rendering  the  Divine  perfections,  visible  as  it  were 
to  a  creature's  view.  They  may  also  perceive  the 
happy  influence  of  the  gospel  history  on  all  other 
worlds  now  in  existence  if  such  there  be,  and  all 
Vv'orlds  which  shall  arise  in  existence  in  all  the 
future  periods  of  eternity.  From  the  awful  and 
glorious  transactions  of  our  world,  the  inhabitants 


MYSTERIES  OF  UEDEMPTION.  gg 

of  every  system  in  the  universe  to  everlasting  ages 
may  obtain  views  of  the  vile  nature  of  sin,  and  of 
the  wisdom,  and  all  the  moral  perfections  of  God, 
which  innocent  creatures  could  not  otherwise  have 
obtained,  and  which  may  be  of  infinite  advantage 
forever.  Which  things  the  angels  desire  to  look 
into. 


SERMON  ly. 


TPIE   ORIGIN  OF   SIN. 

Romans  v.  19. 

it 
By  the  disobedience  of  one  many  were  made  sinners. 

That  the  Great  Creator  and  Lord  of  the  universe 
must  love  righteousness  and  hate  iniquity,  is  a  truth 
too  evident  to  be  called  in  question.  But  man,  his 
highly  favoured  creature  man,  is  in  a  state  of  sin 
and  misery.  How  shall  we  account  for  this?  Could 
this  be  his  original  state?  Can  it  reasonably  be 
supposed  that  so  unholy  and  unhappy  a  creature  as 
man  now  is,  could  originally  proceed  from  the 
pure  hands  of  a  beneficent  Creator?  As  soon 
might  polluted  streams  originate  from  a  fountain 
of  purest  water.  How  then  shall  we  account  for 
the  present  state  of  human  nature?  Will  the  great- 
est philosophers  of  Greece,  or  of  Rome,  or  of  any 
other  nation  afford  us  any  assistance  in  this  interest- 
10 


66 


THE  ORIGIN  OF  SIN. 


ing  inquiry?  No,  my  brethren:  The  world  by  wis- 
dom neither  knew  God  nor  the  origin  of  moral  evil. 
None  of  the  Pagan  philosophers  can  inform  us  how 
man  became  the  degenerate,  guiliy  creature  he  now 
is.  But  the  mystery  is  unfolded  in  the  Holy  Scrip- 
tures. God  made  man  upright,  hut  they  have  sought 
out  many  ijiventions.  Or  to  use  the  language  of 
the  text:  By  the  disobedience  of  one  many  icere 
made  sinners. 

Man  in  his  first  and  best  estate  was,  indeed,  a- 
glorious  crejiture.  His  understanding  was  compre- 
hensive and  correct,  his  will  and  affections  were 
pure  and  holy,  his  <*bnscience  was  in  a  state  of  per- 
fect tranquillity  and  peace.  Nothing  unholy  met 
with  the  approbation  either  of  the  understanding, 
or  the  heart.  In  a  word,  man  was  originally  made 
in  the  image  of  God  his  Maker — holy  in  his  hum- 
ble measure  as  God  is  holy.  But  by  disobedience 
— by  voluntary  apostasy  and  revolt,  this  image  has 
been  marred.  The  natural  faculties  do  indeed  re- 
main entire,  but  in  a  spiritual  acceptation,  at  least 
they  are  greatly  impaired.  With  apostate  man 
God  is  no  longer  the  object  of  supreme  regard. — 
It  is  not  from  the  enjoyment  of  God  that  he  ex- 
pects his  highest  happiness;  but  from  the  world; — 
from  the  lust  of  the  flesh,  the  lust  of  the  eye,  and 
the  pride  of  life.  How  is  the  gold  become  dim  and 
the  most  fine  gold  changed!  The  crown  is  fallen 
from  our  heads.     Woe  2mto  us  for  ice  have  sinned.' 


THE  ORIGIN  OP  SIN. 


67 


But  let  no  arrogance  of  man  presume  to  impeach 
the  Divine  procedure  in  this  instance.  Foi'  as  by 
the  disobedience  of  one  tnany  were  made  sinners^ 
so  by  the  obedience  of  one  many  were  made  right- 

€OUS. 

I  shall  endeavour  to  establish  the  proposition 
that  by  the  disobedience  of  one  man  mariy  were 
made  sinners. 

By  sinners  we  are  not,  it  appears  to  me,  to  un- 
derstand the  apostle  to  mean  actual  transgressors. 
For  it  is  by  our  own  traiisgressions  that  we  become 
such.  Should  any,  however,  be  disposed  to  take  it 
in  this  acceptation  it  would  not  materially  alter  the 
state  of  the  case  under  consideration.  For  if  many 
become  actual  transgressors  in  consequence  of  their 
relation  to  Adam,  they  must  inherit  from  him  a 
depraved  nature.  And  this  is  certainly  the  doctrine 
of  the  Scripture.  In  the  prosecution  of  this  sub- 
ject, I  shall  endeavour  to  show.  That  human  na- 
ture is  in  a  state  of  deep  depravity  or  degeneracy, 
and  that  this  depravity  is  to  be  ascribed  to  the  dis- 
obedience of  Adam. 

.1.  Human  nature  is  in  a  state  of  depravity. ^^ 
And  this  will,  I  think,  appear  with  sufficient  evi- 
dence from  the  following  passages  of  Scripture: — 
God  saw  that  the  wickedness  of  man  was  great  up- 
on the  earth,  and  that  every  imagination  of  the 
4houghts  of  his  heart  was  only  evil  continually. — 
The. heart  is  deceitful  above  all  things  and  des- 


^3  THE  ORIGIN  OF  SIN. 

perately  wicked;  who  can  know  it?  Who  can  bring 
a  clean  thing  out  of  an  unclean?  Not  one.     I  was 
shapen  in  iniquity  and  in  sin  did  my  mother  con- 
ceive me.     The  Lord  looked  down  from  heaven  tip- 
on  the  children  of  7nen  to  see  if  there  were  any  that 
did  understand  and  seek  after  God.     They  are  all 
gone  aside,  they  altogether  become  filthy.,  there  is 
none  that  doeth  good,  no  not  one.     Enter  not  into 
judg.fient  ivith  thy  servant,  O  Lord,  for  in  thy  sight 
shall  no  flesh  living  be  justified.     God  made  man 
upright,  but  they  have  sought  out  many  inventions. 
You  hath  he  quickened  who  were  dead  in  trespasses 
and  sins.  I  know  in  me,  that  is  in  my  flesh,  divell- 
eth  no  good   thing.     The  carnal  mind  is  enmity 
against  God.     So  then  they  that  are  in  the  flesh 
cannot  please  God.     Now  we  know  that  whatsoever 
things  the  law  saith,  it  saith  to  them  that  are  under 
the  law,  that  every  mouth  may  be  stopped  and   all 
the  world  may  become  guilty  before  God.     But  to 
repeat  all  the  texts  of  Holj  ScrijDture  which  might 
be  introduced  to  the  same  purpose  would  be  a  dif- 
ficult task.     The  passages  already  quoted,  appear 
to  me  to  be  abundantly  sufficient.    And  when  taken 
in  union,  they  appear  so  very  plain  as  not  to  need 
any  comment.     To  elude   the  force  of  the  above 
and  similar  proofs  of  human  depravity,   many   in- 
genious but    very  unnatural  criticisms  are,   I   well 
know,  employed  by  the  opposers  of  this  humbling 
doctrine.     I   shall  therefore   produce   a  few  argu- 


THE  ORIGIN  OF  SIN.  g9 

ments  in  its  defence   which  cannot  so  easily  be 
eluded. 

1.  The  Gospel  of  Christ  is  in  the  Sacred  Scrip- 
tures uniformly  represented  us  good  news  or  glad 
tidings.  Why?  Is  it  good  news  for  innocent  per- 
sons to  be  informed  that  it  would  be  in  their  power 
to  obtain  pardon  which  they  do  not  need?  Is  it 
good  news  to  one  in  perfect  health,  to  be  informed 
that  he  is  allowed  free  access  to  a  skilful  physician, 
for  the  healing  of  diseases  from  which  he  is  entirely 
free?  Is  it  good  news  to  a  man  that  owes  nothing 
to  any  one,  to  be  assured  that  an  opulent  and  gener- 
ous friend  is  able  and  willing  to  cancel  all  his  debts? 
Surely  not.  If  mankind  be  not  in  a  state  of  sin 
and  misery,  to  hear  of  the  toilsome  life  and  suffer- 
ings and  death  of  the  Son  of  God,  would  be  afflic- 
tive in  the  extreme.  That  so  illustrious  a  person- 
age should  abase  himself  so  low,  and  endure  such 
exquisite  and  protracted  agonies  in  vain,  would, 
were  it  a  fact,  be  sufficient  to  cast  a  gloom  over  the 
face  of  the  universe.  If  we  are  not  guilty,  we  do 
not  need  pardon  and  consequently  cannot  need  a 
Saviour  either  to  procure  or  dispense  it.  If  we  are 
not  guilty  Christ  is  dead  in  vain.  And  is  it  possible 
for  any  one  who  believes  in  the  Divine  mission  of 
Jesus  Christ,  thus  to  blaspheme  the  Wisdom  and 
the  Love  of  God  his  Maker? 

2.  The  doctrine  of  regeneration  furnishes  ano- 
ther irresistible  evidence  in  support  of  the  proposi- 


70  THE   ORIGIN  OF  SIN. 

t'ion  of  the  text.  No  doctrine  is  more  clearly 
taught  or  more  strongly  inculcated  than  the  ab- 
solute necessity  of  regeneration,  or  a  change  of 
heart  in  order  to  salvation.  Our  Saviour  express- 
ly assures  us  that,  except  a  man  he  born  again^  he 
cannot  enter  into  the  kingdom  of  God.  Now,  un- 
less we  are  in  a  state  of  depravity,  this  requisition 
must  be  not  only  unnecessary  but  quite  absurd.  If 
we  are  by  nature  the  children  of  God  and  in  a  state 
of  complete  innocence,  nothing  would  be  necessary 
in  order  to  our  complete  and  everlasting  happiness, 
only,  that  our  innocence  should  be  preserved  un- 
tainted. Surely  the  Wisdom  of  God  could  readily 
adopt  every  requisite  measure  for  this  purpose. — 
And  in  that  case  there  would  be  no  occasion  either 
for  regeneration  or  a  Saviour. 

3.  The  scriptural  doctrines  of  human  impotency, 
and  the  absolute  necessity  of  supernatural  grace  in 
order  to  our  deliverance  from  the  pollution  and 
power  of  sin,  furnish  another  source  of  plain  and 
conclusive  arguments  to  establish  the  depravity  of 
human  nature.  What  are  we  to  understand  by  this 
impotency?  Any  want  of  natural  power  to  execute 
the  hearty  purposes  of  the  mind?  No;  it  is  the 
want  of  a  will — It  is  the  want  of  a  heart — Na- 
tural faculties  are  not  wanting. — We  have  un- 
derstanding, we  have  a  will,  we  have  affections; 
we  have  every  faculty  which  the  love  and  the 
service   of  God  require,   had    we  only  the  heart 


THE  OllIGIN  OF  SIN,  7f 

to  exercise  them.  And  since  no  man  has  such 
a  heart  by  nature,  since  it  must  be  obtained,  if 
obtained  at  all  from  God,  and  that  in  the  way  of 
mere  grace,  it  evidently  follows  that  no  man  is 
now  in  a  state  of  unsullied  innocence  by  nature, 
or  in  other  words,  that  we  are  all  by  nature  in  a 
state  of  depravity  and  guilt.  Thus  we  may  see 
that  the  various  offices  of  the  Holy  Spirit;  his 
enlightening,  sanctifying  and  invigorating  influ- 
ences, as  well  as  the  doctrine  of  salvation  by  super- 
natural grace,  all  conspire  to  establish  the  mortify- 
ing truth  contained  in  our  text. 

But  if  the  express  testimonies  of  the  Holy  Scrip- 
tures confirmed  by  the  most  important  doctrines  af 
the  gospel,  be  thought  by  any  one  insufficient  to  es- 
tablish the  universal  degeneracy  of  our  nature,  turn 
your  eyes  upon  the  system  we  inhabit,  and  say;  Is 
it  credible  that  such  an  imperfect  and  perishable 
system  was  intended  to  be  the  abode  of  man  in  a 
state  of  perfect  obedience?  Why  such  incessant  la- 
bour for  a  subsistence,  wiiich  might  have  been  af- 
forded by  the  spontaneous  productions  of  a  fertile 
soil?  What  are  we  to  think  of  poisonous  plants 
and  venomous  serpents?  What  is  the  meaning  of 
earthquakes,  famines,  the  desolating  volcanoe,  and 
the  wide  wasting  pestilence?  Surely  nothing  but 
sin  could  arm  the  elements  against  our  peace. — 
What  are  we  to  think  of  the  numerous  and  sore  af- 
flictions of  this  life?    Can  it  be  just  thus  to  afflict 


-72 


THE  ORIGIN  OF  SIN. 


the  innocent?  Are  not  these  afflictions  striking  evi- 
dences of  human  guilt?  So  they  appear  to  me.  I 
will,  however,  readily  acknowledge  that  they  are 
not  in  my  opinion  the  most  conclusive  in  this  in- 
teresting case.  No;  it  is  not  so  much  poisonous 
plants  and  venomous  serpents,  or  the  wide  wasting 
pestilence,  or  any,  or  all  the  convulsions  of  the 
world  of  nature,  as  the  envenomed  tongue,  the  conta- 
gions of  vice  and  the  moral  desolations  of  sin  that 
appear  to  form  the  most  irresistible  evidence  of  hu- 
man depravity.  What  is  the  earth  itself  but  a 
great  aceldama,  -a  field  of  blood?  Surely  when  the 
streams  are  thus  polluted  the  fountain  cannot  be 
pure. 

O  shame  to  men 
Devil  with  devil  damned  firm  concord  hold, 
Men  only  disagree  of  creatures  rational. 
Waiting  each  other  to  destroy. 

And  can  such  creatures  be  in  a  state  of  unsullied 
purity?  It  is  impossible.  But  do  we  need  such  a 
variety  of  evidences  in  so  plain  a  case?  A  careful 
attention  to  what  passes  in  our  own  breasts  might, 
it  appears  to  me,  be  abundantly  sufficient.  Who  is 
most  disposed  to  set  himself  in  opposition  to  this 
doctrine?  The  most  upright  of  the  sons  of  men, 
the  genuine  Christian, — whose  heart  burns  with 
love  to  God  and  dilates  with  the  most  generous  be- 
nevolence to  his  fellow-men?  No:  my  brethren. 
Of  all  men  on  earth  he  has  the   most  humbling 


THE  ORIGIN  OF  SIN.  73 

views  of  his  own  natural  depravity.  Most  sensibly 
does  he  feel  and  most  pathetically  does  he  lament 
a  law  in  his  members  warring  Tigainst  the  law  of 
his  mind.  0  ivr etched  man  that  I  am,  who  shall 
deliver  me  from  the  body  of  this  death!  No;  it  is 
the  man  whose  heart  is  not  right  with  God,  who 
is  most  disposed  to  call  in  question  his  own  depra- 
vity. But  a  little  attention  to  what  passes  in  his 
own  breast  might  readily  convince  him  of  his  error. 

Let  us,  my  brethren,  endeavour  to  form  the 
least  imperfect,  since  we  cannot  form  perfect  ideas 
of  the  attributes  of  God  our  Maker.  There  is 
none  in  heaven  or  on  the  earth  who  may  he  likened 
unto  him.  If  all  the  wisdom  and  the  virtues  of  all 
men  and  all  angels  were  united  in  one  person,  it 
would  fall  infinitely  short  of  the  perfections  of  God. 
What  then  ought  we  to  think  of  a  heart  in  which 
there  is  no  love  to  God — no  love  to  infinite  amiable- 
ness?  Is  it  possible  that  such  a  heart  should  re- 
tain unimpaired  the  original  traces  of  the  image  of 
God?  It  is  impossible.  Such  a  heart  must  most 
assuredly  be  sadly  disordered,  desperately  ivicked. 
And  such  is  the  heart  of  every  man  by  nature. 

Take  a  view  of  the  general  conduct  of  our  fel- 
low-men upon  the  earth.  What  is  the  chief  object 
of  their  pursuit?  The  favour  of  God  their  Maker? 
No:  it  is  for  the  most  part  some  earthly  good — 
very  often  some  hurtful  vanity  under  the  name  of 
2:ood.     And  when  the  laws  of  God  come  in  compe- 

n 


74 


THE  ORIGIN  OF  SIN, 


tition  with  some  earthly  delight — Nay,  I  might  say, 
when  the  laws  of  God  and  his  honour  come  in 
competition  with  some  guilty  abominable  passion, 
the  latter  is  commonly  preferred  to  the  former.  And 
can  a  stronger  evidence  of  human  depravity  be  re- 
quired? 

Why  do  any  set  themselves  in  opposition  to  the 
laws  of  God  in  any  instance?  They  are  all  holy, 
just  and  good.  And  is  it  possible  for  any  man  who 
would  rather  violate  the  Divine  law,  and  conse- 
quently set  himself  in  direct  opposition  to  God's 
holy  government,  than  deny  himself  a  sinful  gratifi- 
cation, to  have  a  good  heart?  Surely  not.  When  this 
is  the  case,  there  can  in  a  moral  view,  be  no  sound- 
ness from  the  croiun  of  the  head  to  the  sole  of  the 
foot.  When  this  is  the  case  the  whole  head  must 
he  sick  J  and  the  ichole  heart  faint. 

Do  the  arguments  nowadduced  appear  to  any  weak 
and  inconclusive?  No  one  will,  it  is  hoped,  under- 
take to  say  that  enmity  to  God,  or  which  is  the  same 
thing,  the  want  of  love  to  him  is  not  a  sufficient  evi- 
dence of  moral  depravity.  This  would  itself,  form 
an  irresistible  evidence  of  the  fact.  For,  were 
not  the  mind  miserably  blinded  and  the  heart  sadly 
disordered  by  sin,  it  would  be  impossible  for  any 
one  to  entertain  a  doubt  in  so  plain  a  case. 

Is  it  then  the  fact,  which  any  one  is  disposed  to 
call  in  question?  Let  him  carefully  attend  to 
the  various  exercises  and  all  the  most  affectionate 


THE  ORIGIN  OF  SIN.  'V^ 

desires  of  his  own  mind.  Is  it  natural  and  easy  for 
you  or  for  me  to  seek  our  supreme  happiness  in 
God  our  Maker,  and  the  sublime  exercises  of  de- 
votion? It  is  not.  The  flesh  which  lusteth  against 
the  Spirit  even  in  the  consecrated  breast  of  a  Chris- 
tian, is  to  him  a  satisfactory  evidence  of  the  reverse. 
And  with  respect  to  those  who  expect  their  chief 
happiness  from  earthly  enjoyments,  this  circum- 
stance alone  ought  to  convince  them,  that  to  un- 
tainted innocence  they  cannot  possibly  have  the 
shadow  of  a  claim.  To  love  the  creature  more 
than  the  Creator  must  certainly  be  exceedingly 
criminal;  can  be  nothing  less  than  idolatry.  What- 
ever we  love  most,  and  from  which  we  expect  our 
chief  happiness,  must  be  our  God.  And  now  may 
I  not  be  permitted  to  ask  every  individual  in  this 
assembly;  Do  you  find  it  easy  and  natural  to  de- 
light in  tiie  God  of  heaven  as  your  chief  good?  Is 
it  natural  and  easy  for  you  to  love  him  supremely 
and  your  neighbour  as  yourselves?  If  so,  it  must 
certainly  be  equally  so  to  obey  his  Jaw«;  for  they 
are  all  holy  and  good,  the  copy , of  his  holy  perfec- 
tions. Is  there  then  no  instance  in  which  you 
find  it  diificult  to  render  a  perfect  obedience  to  the 
law  of  your  Maker?  No  instance  in  which  you 
omit  known  duty,  or  do  what  you  know  to  be 
wrong?  I  cannot  suppose  that  any  will  undertake 
to  answer  these  interrogatories  in  the  affirmative. 
No,  my  brethren.     Conscience  if  suifered  to  speak 


76 


THE  ORIGIN  OF  SIN. 


out  will  tell  every  man  that  he  is  a  sinner,  a  griev- 
ous offender.     Miserable  condition  this! 

And  is  this  really  the  state  of  human  nature? 
What  a  solemn  overwhelming  reflection!  What  if 
we  should  die  in  this  state — with  a  heart  set  in  op- 
position to  God  our  Maker  and  utterly  disqualified 
for  happiness  in  a  future  life!  Here  there  may  be 
some  satisfaction  in  the  gratifications  of  carnal  ap- 
petites, and  the  exercises  of  the  most  impious  affec- 
tions. But  this  will  not  be  the  case  in  a  future 
state!  There  no  objects  of  sensual  desire  exist. — 
The  impious  and  unsocial  affections  will  indeed 
have  in  a  future  state  the  most  unconfined  ca- 
reer. But  this  will  be  no  satisfaction,  no  ad- 
vantage to  the  wicked.  No;  it  will  be  a  great 
aggravation  to  their  misery.  Did  the  man  who  now 
ventures  to  blaspheme  his  Maker,  see  what  a  great 
and  just  God  he  is  setting  at  defiance,  the  view 
would  be  absolutely  overwhelming.  Did  the  ma- 
licious and  unjust  perceive  in  their  extent  the  con- 
sequences of  their  crimes  upon  their  own  peace  and 
happiness  even  in  this  life,  they  would  shrink  from 
them  with  horror.  In  a  future  state,  the  darkness 
resting  upon  the  atrocity  of  guilt  will  be  dispersed, 
and  then  will  be  exhibited  to  the  transgressor's 
astonished  view  that  God  whom  he  has  offended, 
and  all  the  horrible  consequences  of  his  crimes 
throughout  an  endless  duration. 


THE  ORIGIN  OF  SIN.  77 

But  though  it  will  be  readily  acknowledged  that 
man  is  now  in  a  state  of  sin  as  well  as  nnisery,  yet 
it  may  be  alledged  that  human  depravity  is  not  na- 
tural— that  it  is  the  result  of  bad  example  or  a  de- 
fective education.  That  much  of  the  wickedness 
now  abroad  in  the  earth  ought  to  be  ascribed  to 
these  sources  will  readily  be  conceded.  But  why 
is  it  that  bad,  is  generally  so  much  more  efficacious 
than  good  example?  Are  not  reason  and  conscience 
and  genuine  honour,  and  happiness,  both  in  this  life 
and  that  to  come,  on  the  side  of  virtue?  Most  un- 
doubtedly they  are.  How  then  does  it  happen  that 
the  former  has  prevailed  in  every  instance?  If  man 
were  merely  the  creature  of  education  and  example, 
when  these  are  good,  our  youth  would  be  uniformly 
virtuous, — would  fear  God  and  obey  his  holy  laws. 
But  do  we  not  evidently  perceive  that  children  en- 
joying all  these  advantages  manifest  the  same  per- 
verse natural  dispositions  with  others?  This  is  too 
evident  to  be  denied,  and  consequently  a  sufficient 
refutation  of  the  vain  pretence  under  consideration. 
No:  it  is  not  entirely  from  education  or  example 
that  we  derive  our  wicked  propensities.  In  this 
way  they  may,  and  indeed  too  often  are,  very  much 
increased;  but  to  ascribe  their  origin  to  this  source 
is  to  set  at  defiance  the  evident  results  of  universal 
experience,  as  well  as  the  express  declarations  of 
the  Holy  Scriptures.  Children  who  have  the  best 
example  set  before  them  from  their  very  infancy, 


78  THE  ORIGIN  OF  SIN. 

from  the  earliest  dawn  of  the  mental  ray,  discover 
<he  same  natural  aversion  to  God  and  godliness,  the 
same  perverseness,  the  same  irregularities  of  the 
passions  with  others.  A  striking  and  resistless  evi- 
dence, that  human  depravitj  is  not  to  be  ascribed  to 
bad  example  or  defective  education. 

2.  I  have  already  observed  that  by  the  term  sin- 
ners in  our  text,  we  are  to  understand,  not  actual 
transgressors,  but  depraved  creatures.  It  is  not  the 
sm  of  Adam,  but  our  voluntary  transgression,  that 
constitutes  us  actual  sinners.  But  by  the  trans- 
gression of  our  federal  Head,  we  are  constituted 
sinners  by  nature,  or  in  other  words,  we  are  in  a 
state  of  great  depravity — prone  to  evil  and  averse 
to  good.  Not  that  there  is  in  apostate  man  an  ori- 
ginal propensity  to  evil  as  such,  antecedent  to  any 
choice  made  by  the  mind,  or  that  any  one  is  forced 
to  choose  evil,  in  preference  to  good,  contrar}'  to  his 
will: — but,  that  such  is  the  present  constitution  of 
human  nature,  that  earthly  things  are  preferred  to 
spiritual.  We  are  all  naturally  disposed  to  prefer, 
as  our  chief  good,  the  world  and  its  enjoyments  to 
God  himself,  the  author  of  our  being,  and  of  all 
real  happiness. 

But  how  it  will  be  said,  is  any  one  to  blame  for 
acting  agreeably  to  the  nature,  which  he  has  re- 
ceived from  his  Creator?  How  can  it  be  j  ust,  to  in- 
flict upon  us  punishment  for  any  transgression  or 
^•rime,  which  we  did  not  personally  commit. 


THE  ORIGIN  OP  SIN,  79 

These  objections  are,  it  must  be  acknowledged, 
at  first  view  very  plausible.  I  hope  however,  to 
convince  every  intelligent  and  attentive  hearer,  that 
they  are  by  no  means  insurmountable.  And  here 
I  must  be  permitted  to  take  it  for  granted,  that 
moral  as  well  as  natural  evil  is  now  in  the  world. 

This  is  a  fact  that  cannot  be  called  in  question. 
For  it  is  a  fact  confirmed  by  daily  and  incontestiblc 
experience,  as  well  as  by  the  infallible  decisions  of 
the  Holy  Scriptures.  And  this  being  admitted,  it 
will  follow,  that  the  believer  in  Divine  revelation 
is  not  exclusively  obliged  to  account  for  the  present 
state  of  apostate  man.  Do  any  who  admit  the  de- 
pravity of  human  nature,  and  yet  object  to  the 
Scripture  account  of  that  tragical  event,  furnish  us 
with  a  better?  This  they  cannot  do.  This  no  one 
will,  I  imagine,  undertake.  Do  they  then  intend 
to  impeach  the  justice,  or  the  goodness  of  their 
Maker?  Surely  if  it  be  just  for  God  to  bring  us 
into  existence  in  our  present  state  of  depravity, 
without  any  regard  to  the  transgression  of  a  Federal 
Head  and  representative,  it  could  not  be  unjust  to 
create  man  originally  in  a  state  of  perfect  holiness, 
and  to  suffer  our  whole  race  to  fall  from  that,  to 
our  present  state;  to  the  state  in  which  we  might, 
without  any  impeachment  either  of  the  justice  or 
the  goodness  of  our  Creator,  have  originally  been 
made.  Nay,  to  the  state  in  which  the  objectors,  I 
have  in  view,  must  believe  we   are  actually  made. 


80 


THE  ORIGIN  OP  SIN. 


This  is  so  evident  as  to  need  neither  proof  nor  illus- 
tration. Thus  we  may  see  how  easy  it  is  to  stop 
the  mouth  of  every  caviller  against  this  dispensa- 
tion, mysterious  as  it  may  at  first  appear. 

Now  since  we  know  it  to  be  a  fact,  that  man 
is  in  a  state  of  depravity,  and  since  the  holy 
Scriptures  have  assigned  for  this  fact,  the  only  rea- 
son which  has  ever  been  produced;  shall  we  under- 
take to  reject  this  account,  because  it  contains 
something  to  us  incomprehensible?  That  every 
moral  agent  should  undergo  a  trial,  before  admis- 
sion into  a  state  of  inamissible  happiness,  is  no- 
thing more  than  ought  to  be  expected.  Nothing 
surely  can  be  more  reasonable,  than,  that  there 
should  be  a  correspondence  between  the  conduct 
and  the  state  of  a  moral  agent  in  all  the  periods  of 
his  existence.  Endless  happiness  must  certainly 
be  a  strong  expression  of  the  approbation  of  the 
great  Creator.  But,  it  is  impossible  for  him  to 
approve  of  any  obedience,  that  is  not  perfectly  vo- 
luntary. It  is  therefore  undoubtedly  proper  that 
every  moral  agent  should  be  placed  in  a  state  which 
will  afford  an  opportunity  of  rendering  or  refus- 
ing this  obedience  to  the  Great  Sovereign  of  the 
universe.  And  this  was  the  case  with  respect  to 
angels  as  well  as  men. 

Now  a  trial  must  imply  the  possibility  of  trans- 
gression and  revolt.  If  it  be  impossible  for  a  crea- 
ture to  transgress  the  law  of  God,  he  cannot  in  a 


THE  ORIGIN  OP  SIN.  31 

Strict  and  proper  sense  be   said  to  be  in  a  state  of 
trial  at  all.     If  jou  suspend   a  body  in  the  air,  to 
see  whether  it  will  fall  to  the  earth,  and  at  the  same 
time  hold  it  up  in  your  hand,  this  is  no  trial  of  the 
case.     Nor  could  angels  or  men  be,  in  a  strict  and 
proper  sense,  in  a  state  of  trial,  had  a  divine  influ- 
ence been  aflbrded,  which  would  have  rendered  it 
impossible   for  them  to  sin.     Why  then    should  it 
be  thought  strange,  that  man  should  have  become  a 
transgressor,  an  apostate  creature?  That  the  Great 
Creator  could  not   have  prevented    this    unhappy 
event,  we  are  far  from  undertaking  to  suggest:  but 
this  we  may  affirm,  that  no  advantage  or  assistance, 
which  man  had  a  right  to  expect,  was  withheld. — 
Or,  in  other  words,  at  the  same  time,  that  he  was 
left   to  the  freedom  of  his  own  will,  every  thing 
was  done  which  was  best  to  be  done,  in    order  to 
prevent  his  apostasy.     Nay,  we  may  without  pre- 
sumption go  farther  and  say,  that  it  was  better  that 
man  should  apostatize,   than,  that  recourse  should 
have  been    had  to  any  measures  not  employed  to 
prevent  that  tragical  event.     But  let  none  presume 
from  this  representation  to  conclude,  that  it  was 
therefore  best  that  man  should   sin.     This  will  by 
no  means  follow  from  the  statement  of  the  case  now 
given.     To  say  that  man  has  in  this  instance  done 
best,  because  it  was  better  that  Heaven  should  per- 
mit his  revolt,  rather  than  use  measures  which  his 

unerring  wisdom  did  not  employ,  to  prevent  it,  is 
12 


J32  '^'HE  ORIGIN  OF  SIN. 

absurd  in  the  extreme.  In  this  way  every  trans- 
gression, the  most  enormous  not  excepted,  that  has 
ever  been  committed  on  earth,  might  be  justified. 
But  I  must  not  take  up  your  time  in  refuting  senti- 
ments at  once  so  impious  and  absurd. 

But  why  should  we  suffer  in  consequence  of  the 
transgression  of  our  first  parent,  for  a  crime  that 
we  did  not  personally  commit?  I  answer  because " 
we  are  the  descendants  of  an  apostate  parent.  But 
especially  because  that  parent  was  constituted  our 
Federal  Head  and  representative.  Look  around 
my  brethren  on  the  face  of  the  earth.  Do  you  not 
often  see  children  suffer  in  consequence  of  the  ig- 
norance, the  indiscretion,  the  follies  and  the  vices, 
and  sometimes  the  diseases  of  their  parents?  This 
cannot  be  denied.  These  sufferings  in  many  in- 
stances at  least,  are  evidently  inflicted  by  the  God 
of  heaven  in  the  ordinary  course  of  his  providence. 
And  this  is  the  same  thing  as  to  say,  it  is  just. — 
Why  then  in  a  similar  way,  may  not  the  children  of 
an  apostate  parent  be  punished,  for  the  transgres- 
sion of  that  parent?  No  good  reason  can  possibly 
be  assigned  why  this  may  not  be  the  case.  Nay, 
with  abundantly  more  reason,  it  appears  to  me  that 
this  may  be  done,  for  our  first  parent  was  also  our 
Federal  Head:  And  therefore  what  he  did,  as  our 
representative,  naturally  falls  upon  us.  Take  a  view 
of  all  the  various  forms  of  representative  agency, 
and  you  will  find  the  interests  of  the  represented, 


THE  ORIGIN  OF  SIN. 


83 


involved  in  the  conduct  of  their  representative.  It 
will  not,  we  hope,  be  objected  by  the  ignorance, 
the  impiety,  or  the  petulance  of  any  man,  that  we 
did  not  choose  Adam  as  our  representative.  No 
one  surely  will  undertake  to  imagine,  that  the  Great 
Creator  derives  from  us  his  right  to  govern  us. — 
He  hath  made  us,  and  not  we  ourselves,  and  there- 
fore he  must  undoubtedly  have  a  right  to  dispose  of 
us  according  to  his  pleasure.  Does  this  seem  hard? 
It  ought  not  to  be  considered  a  grievance,  but  a 
great  privilege,  that  He  is  pleased  to  pay  a  partic- 
ular attention,  both  to  our  temporal  and  everlasting 
interests. 

What  reason  have  we  to  imagine,  that  had  we 
been  left  to  stand  or  fall  for  ourselves,  we  should 
have  acted  a  better  part  than  our  first  Father  did? 
None  at  all  that  I  can  perceive;  and  if  not,  no  in- 
justice has  been  done  us,  by  appointing:  Him  our 
Federal  Head  and  Representative.  Had  it  been 
otherwise — had  we  been  left  to  stand  or  fall  for 
ourselves,  in  the  provision  originally  made  for  our 
first  parents,  by  the  covenant  of  Grace,  we  could 
not  have  had  any  interest.  A  reflection  that  ought, 
it  appears  to  me,  to  reconcile  each  of  us  to  this 
dispensation  of  Divine  Providence.  But,  if  any 
should  be  disposed  still  to  demur,  let  me  ask  them; 
Suppose  it  were  in  your  power  to  be  in  a  state  of 
perfect  innocence,  as  Adam  originally  was,  and  to 
be  permitted  in  that  state  to  undergo  a  trial  of  per- 


84  I'HE  ORIGIN  OF  SIN. 

feet   and  perpetual  obedience  for  yourselves,   and 
that,  without    any  prospect   of  pardon    through  a 
Mediator,  should    you   fail  in    a   single  instance, 
would  you  prefer  this,  to  your  present  state;  your 
present  prospects  of  life  and  salvation  through  Je- 
sus Christ?     Now  how  great  soever  our  transgres- 
sions may  be,  pardon  is  offered  to    us  upon  terms 
the  most   eligible  which    imagination   can  devise, 
without  money  and  without  price.     No  hard  or  un- 
reasonable conditions  are  imposed  upon   us.     No- 
thing but  what  it  is  our  interest,  as  well  as  our  duty 
to  comply  with.  In  a  word,  the  way  of  gospel  salva- 
tion is  perfectly  suited  to  our  impotency  to  do  good, 
as  well  as  our  guilt.  And  is  there  an  individual  who 
,would  to  these  prospects,  prefer  the  way  of  life  by 
the  works  of  the  law?     I  can  scarcely  think  this  a 
probable  case.     And  if  not,  we  certainly  ought  not 
to  object  to  the  dispensation  under  consideration. — 
No,  instead  of  finding  fault,  we  ought  to  be  thank- 
ful for  the  grace  of  the  gospel;  very  thankful,  that 
since  hy  the  disobedience  of  one,  majiy  were  made 
sinners;  hy  the  obedience  of  one,  many  were  made 
righteous. 

Let  it  not  however  be  imagined,  that  the  dispen- 
sations of  Gospel  mercy  are  introduced  to  justify 
the  conditions  of  the  covenant  of  works.  Does  the 
penalty  denounced  against  transgressing  or  apostate 
man,  imply  any  thing  unjust?  No:  not  in  a  single 
instance.     You  will  readily  perceive,  that  to  Hea- 


THE  ORIGIN  OF  SIN.  35 

ven  we  could  have  no  meritorious  claim,  on  account 
of  any  obedience  innocent  man  could  render. — 
Nay,  the  Great  Creator  might,  undoubtedly  at  any 
time  resume  his  own  gift,  life  itself,  at  pleasure, 
even  though  that  life  had  not  been  forfeited  by  sin. 
Nor  could  any  one  have  a  meritorious  claim  to  per- 
fect happiness,  on  account  of  his  obedience  to  the 
Divine  law. 

Whatever  the  goodness  of  God  may  lead  us  to 
expect,  it  seems  utterly  impossible,  that  any  obedi- 
ence performed  by  us,  should  entitle  us  to  perfect 
happiness.  If  our  enjoyments  rise  above  our  suf- 
ferings, existence  is  a  blessing.  And  this  it  appears 
to  me,  is  all  that  even  an  innocent  creature  could 
claim,  (admitting  the  propriety  of  such  a  right,)  from 
the  justice  of  his  Creator.  Does  the  awful  denun- 
ciation of  death,  consign  to  endless  misery,  any  who 
have  not  committed  actual  sin?  Of  this  we  have, 
that  I  can  find,  no  evidence.  Does  it  then  consign 
the  actual  transgressor  to  any  unjust  or  unnecessary 
punishment^  By  no  means.  Every  man's  capa- 
city and  state  and  advantages  and  disadvantages, 
will  be  taken  into  view,  and  none  will  in  any  in- 
stance be  either  unjustly  or  unnecessarily  afflicted. 
And  this  we  may  venture  to  affirm  would  have  been 
the  case,  had  a  Saviour  never  appeared  to  justify 
an  individual  of  our  guilty  race.  And  will  not  these 
considerations  be  sufficient  to  silence  every  objec- 


3g  THE  ORIGIN  OF  SIN. 

tion  to  the  covenant  which  the  God  of  Heaven  was 
pleased  to  enter  into,  with  his  creature  man? 

But  the  Gospel,  though  not  necessary  to  justify 
the  law  of  innocence,  must  by  all  means  be  taken 
into  view,  in  order  that  we  may  form  just  ideas  of  the 
measures,  which  it  has  pleased  the  beneficent  Crea- 
tor to  employ  for  our  good.  We  must  not  imagine 
that  the  plan  of  salvation  through  a  Redeemer  was 
introduced  after  the  fall  of  man,  to  counteract  the 
unexpected  inroads  of  moral  evil,  upon  the  happi- 
ness of  moral  agents.  No:  it  originated  in  the 
councils  of  eternity,  and  must  consequently  have 
been  as  much  a  part  of  the  plan,  whicii  the  Divine 
Wisdom  had  formed  for  the  government  of  the 
world,  as  the  ordinances  of  heaven  and  the  laws  of 
nature.  Now  if  you  take  away  any  part  of  this 
plan,  can  you  affirm  with  certainty,  any  thing  res- 
pecting any  other  part  of  it?  Had  the  way  of  sal- 
vation, through  an  almighty  Redeemer  been  no  part 
of  this  plan,  what  evidence  have  we,  that  such  a 
creature  as  man  would  ever  have  been  brought  into 
existence?  None  at  all,  that  I  can  perceive.  And 
if  not,  how  futile,  not  to  say  presumptuous,  must 
it  be  for  us  to  undertake  to  say  how,  in  case  he 
should  be  brought  into  existence,  he  would  have 
been  disposed  of  by  the  wisdom  of  his  Maker?  It 
is  enough  for  us  to  know,  that  as  by  the  disobedi- 
ence of  one,  many  ivere  made  sinners;  so  by  the 
obedience  of  one  many  shall  be  made  righteous. — 


THE  ORIGIN  OF  SIN.  87 

Or  in  other  words,  life  and  death  are  set  before  us 
in  the  Gospel;  that  if  we  choose  life  we  shall  never 
die;  and,  that  even  upon  the  infatuated  transgressor 
who  refuses  life;  who  refuses  to  be  saved  in  the 
way  of  the  gospel,  no  unrighteous,  no  unnecessary 
punishment  will  be  inflicted.  Let  us  then  embrace 
this  glorious  overture,  and  all  will  be  well.  We 
shall  arise  to  a  state  of  blessedness  more  exalted 
and  more  perfect  than  we  lost  in  Adam:  we  shall 
dwell  forever  in  the  paradise  of  God. 


SERMON  y. 

THE   CARNAL  MIND. 

Romans  viii.  6. 

For  to  be  carnally  minded  is   death. 

That  the  sinner  who  perseveres  in  a  course  of 
impenitence  and  unbelief  must  die,  must  be  consign- 
ed to  endless  ruin,  will  be  generally  admitted  by 
the  hearers  of  the  gospel.  But  how  few  seem  to 
consider  the  sentence  against  the  ungodly  as  al- 
ready passed,  and  in  a  state  of  execution.  And  yet 
this,  it  appears  to  me,  is  expressly  affirmed,  or  at 
least  evidently  implied  in  the  words  of  our  text, 
"  To  he  carnally  minded,  is  death.^^ 

This  alarming  declaration,  may,  it  is  true,  possi- 
bly be  only  intended  to  assure  us,  that  they  who  live 
and  die  carnally  minded,  will  most  certainly  be  con- 
demned to  final  destruction  in  a  future  state.    When 

any  man  has  committed  a  capital  offence, — an  ©f- 
13 


9Q.  THE  CARNAL  MINU. 

fence,  for  which  no  pardon  can  be  expected,  it  is 
not  uncommon  to  speak  of  him  as  a  dead  man. — 
And  in  the  Holy  Scriptures,  what  will  certainly  take 
place,  is  sometimes  represented  as  having  taken, 
place  already.  Thus,  when  our  Redeemer  was  just 
about  to  offer  up  himself  as  a  sacrifice  for  the  sins 
of  the  world,  he  speaks  of  the  transaction  as  already 
past.  "  This  is  my  body  which  is  broken  for  you^ 
But  when  interpreting  the  Scriptures,  we  ought 
never  to  depart  from  the  most  natural,  and  strictly 
grammatical  sense  of  language,  without  evident  ne- 
cessity. And  can  there  be  any  necessity  for  sup- 
posing, that  the  present  time  is  used  for  the  future 
in  this  instance?  I  think  not.  For  it  is  a  truth, 
that  to  be  carnally  minded  is  death,  in  the  present 
state  of  existence.  i\.nd  this  is  the  proposition 
which  in  dependence  upon  Divine  assistance,  1  shall 
endeavour  to  illustrate  and  confirm  on  this  occasion. 

By  the  term  death,  we  are  not  to  understand 
merely  the  separation  of  the  soul  from  the  body;  its 
most  natural  and  ordinary  acceptation.  For  in 
this  sense  the  spiritually,  as  well  as  the  carnally 
minded,  die. 

No:  this  expressive  term,  is  in  this  place  used 
with  an  evident  reference  to  a  still  more  unnatural 
and  a  much  more  tragical  separation;  the  separa- 
tion of  the  soul  from  God.  And  this,  indeed,  seems 
to  be  principally  intended  in  the  threatening,  de- 
nounced agauist  our  federal  head  in  case   of  dis- 


THE  CARNAL  MIND.  Q|' 

obedience.  "  In  the  day  thou  eatest  thereof  thou 
shalt  die.^^  For  it  was  a  spiritual,  not  a  temporal 
death,  that  our  first  Parents  incurred  as  the  imme- 
diate consequence  of  their  transgression.  And  the 
execution  of  a  threatening  ought,  certainly,  to  be 
considered  the  best  illustration  of  its  meaning. 

The  term,which  we  find  in  the  original,  and  which 
in  our  translation  has  very  properly  been  rendered 
Carnal,  may,  not  improbably,  have  a  primary  re- 
ference to  the  material  part  of  our  nature.  As  hu- 
man nature  consists  of  two  distinct  principles,  body 
and  spirit,  or  matter  and  mind,  they  who  pay  the 
chief  attention  to  the  body,  or  who  expect  their 
chief  happiness  from  sensual  gratifications,  or  even 
from  the  enjoyments  of  the  world  in  any  form,  are 
in  scripture  language  denominated  carnal;  are  said 
to  be  carnally  minded.  And  that  in  this  accepta- 
tion, to  be  carnally  minded  is  death,  in  the  sense 
just  stated,  it  will  not  be  difficult  to  show. 

This  may  be  fairly  inferred  from  the  last  clause 
in  this  verse.  "  To  be  spiritually  minded  is  life 
and  peace.^^  For  the  one  is,  we  find,  placed  in 
direct  opposition  to  the  other.  And  as  the  latter 
evidently  implies  life,  in  the  sublimest  sense  of  that 
term,  spiritual  life,  so  must  the  former  be  intended 
to  denote  just  the  reverse,  sphitual  death;  the  only 
death  which  a  soul  can  be  properly  said  to  die. — 
It  would  be  easy  to  multiply  scriptural  testimonies 
to  the  same  purpose.     But  the   reason  assigned   ia 


92  THE  CARNAL  MIND. 

support  of  this  sentiment  by  the  apostle  himself,  in 
the  following  verse,  appears  to  me  abundantly  suffi- 
cient. To  he  carnally  minded  is  death.  Because 
the  carnal  mind  is  enmity  against  God.  A  solemn 
and  awful  charge  this.  Nay,  it  is  death — spiritual 
death,  most  assuredly.  But  can  this  be  the  natural 
state  of  man?  Is  it  possible  that  man,  a  creature 
made  in  the  image  of  his  Maker,  can  now  be  sunk 
into  a  state  of  such  deep  degeneracy,  and  be  found 
at  enmity  with  God?  Yes,  my  brethren,  it  is  more 
than  possible:  it  is  a  well  established  fact.  I  am, 
however,  far  from  supposing,  that  the  children  of 
men  are,  for  the  most  part,  conscious  of  this  opposi- 
tion to  God  their  Maker.  Nay,  it  is  highly  pro- 
bable that  the  reverse  is  the  case.  It  is  not,  I  be- 
lieve, uncommon  for.  some  of  the  most  profligate  of 
our  guilty  race,  to  form  an  idea  of  God,  with  which 
they  are  well  pleased;  to  consider  him  as  a  Being 
of  the  most  unlimited  beneficence.  So  beneficent, 
that  he  will  not  punish  them  for  their  transgressions. 
But  could  these  workers  of  iniquity,  could  any 
impenitent  transgressor  be  brought  to  entertain  cor- 
rect ideas  of  Divine  justice;  Nay,  could  he  only 
form  correct  ideas  of  the  goodness  of  God,  so  as  to 
perceive  that  even  this  attribute  requires  his  reform- 
ation or  his  destruction,  he  would,  I  am  disposed 
to  think,  either  feel  a  sensible  opposition  of  heart 
to  God  his  Maker,  or  be  disposed  to  turn  from  his 
iniquity.     But,  however  this  may   be,  nothing  is 


THE  CAllNAL   MIND.  95 

more  common,  than  for  the  children  of  men  to  mis- 
take their  real  character,  and  to  be  utterly  unac- 
quainted with  the  principles  which  exercise  a  con- 
trolling influence  over  them.  This  is  so  evident, 
that  it  can  scarcely  have  escaped  the  attention  of 
any  careful  observer  of  human  life.  How  often  do 
w^e  observe  the  avaricious,  the  proud,  and  even  the 
prodigal,  imagine  themselves  the  very  reverse  of 
what  their  intimate  acquaintance  perceive  them  to 
be.  But  the  tree  is  best  known  by  its  fruits.  It 
will,  I  hope,  be  readily  admitted  that  no  human 
heart  can  be  in  a  state  of  entire  indifference  to 
God,  our  Almighty  Maker  and  Lord  of  the  universe. 
Among  men  there  may,  perhaps,  be  found  some 
characters  so  absolutely  void  of  all  interesting 
qualities,  as  to  excite  in  the  heart  of  an  intelligent 
observer  no  sensible  emotion  of  any  kind.  But  this 
can  never  be  the  case  w  ith  regard  to  the  attributes 
of  an  all  perfect  character.  The  heart  that  does 
not  love,  must  be  at  enmity  with,  God.  And  it 
will,  I  presume,  be  admitted,  that  genuine  love  to  su- 
preme excellence,  to  infinite  amiableness,  must  be 
supreme.  And  supreme  love  will  certainly  produce 
a  supreme  regard  to  his  honour;  and  an  unreserved 
respect  to  all  his  most  righteous  and  equitable  laws. 
Every  instance  then,  of  voluntary  disobedience  to 
any  of  the  commandments  of  God,  must  be  a  con- 
vincing proof  of  the  want  of  love  to  him — of  en- 
mity to  him.     And  these  instances  are  by  no  means 


94 


THE  CARNAL  MIND. 


uncommon.  There  is  not  a  man  upon  the  face  ot' 
the  globe,  who  has  any  right  to  plead  exemption 
from  this  humiliating  charge.  Man  was  originally 
made  in  the  image  of  God  his  Maker.  And  this 
image,  we  are  assured  by  an  inspired  apostle, 
consisted  in  knowledge  and  true  holiness.  But  this 
original  glory  of  our  nature,  is  departed  from  us. 
And  the  loss  of  this  image  is,  in  scripture  language, 
very  properly  denominated  death. 

But  this  interesting  subject,  may,  I  am  disposed 
to  think,  be  best  illustrated  by  a  reference  to  natur- 
al death.  For  it  was,  I  doubt  not,  by  way  of  al- 
lusion to  that  solemn  event,  that  the  separation  of 
the  soul  from  God  was  denominated  death. 

You  have  all,  my  brethren,  had  an  opportunity 
of  observing  the  change  made  by  death  upon  the 
human  system.  The  brightest  eye  loses  its  lustre; 
the  most  comely  countenance  becomes  pale  and 
ghastly.  The  nervous  arm  loses  its  strength,  and 
the  most  active  and  enterprising  are  reduced  to  a 
state  of  entire  inactivity.  In  vain  are  the  fairest 
prospects  presented  to  the  eye;  it  discerns  them 
not.  In  vain  should  the  thunders  of  Heaven,  or 
the  harp  of  an  angel  address  the  ear;  it  is  to  both 
alike  insensible.  The  desire  of  our  eyes  and  the 
idols  of  society  become  offensive;  utterly  disquali- 
fied for  all  intercourse  with  the  living:  and  we 
long  to  see  the  lifeless  and  ghastly  remains  of  those 
who  were  dear  to  us  in  life,  committed  to  the  earth; 


THE  CAKNAL  MIMD. 


'Jb 


ashes  to  ashes;  earth  to  earth!  But  this,  perhaps, 
it  will  be  said,  is  onlj  a  figurative  representation  of 
a  sinner  who  is  dead  in  trespasses  and  sin.  Yes, 
my  brethren,  it  is  a  figurative  representation;  nor  is 
it  by  any  means  literally  exact;  but  the  resemblance 
is  probably  not  so  distant,  as  a  number  may  be  dis- 
posed to  imagine.  O  how  often  have  we  attempt- 
ed, and  to  how  little  purpose,  to  exhibit  to  the  view 
of  benighted  transgressors  the  beauties  of  holiness 
and  the  deformity  of  sin!  They  for  the  most  part 
understand  us  not.  Had  the  people  of  this  au- 
dience correct  ideas  of  sin,  would  it  be  possible  for 
an  individual  to  go  on  a  moment  longer  in  a  course 
of  voluntary  transgression?  As  soon  would  he  re- 
main among  the  graves,  and  lodge  in  the  monu- 
ments of  the  dead;  as  soon  would  he  make  his  bed 
in  darkness  and  say  to  corruption  thou  art  my  fa- 
ther, and  to  the  worm  thou  art  my  mother  and  my 
sister.  To  an  enlightened  mind,  the  pollutions  of  sin 
are  worse  than  death  and  the  grave.  Who  shall 
deliver  me  from  the  body  of  this  death!  was  the  im- 
passioned exclamation  of  the  apostle  Paul,  under 
an  enlightened  and  impressive  sense  of  sin.  Had 
we  just  ideas  of  the  beauty  and  excellence  of  holi- 
ness, would  it  be  possible  for  us  to  rest  in  the  mere 
general  wish  only  for  as  much  holiness,  when  about 
to  leave  the  world,  as  shall  be  necessary  to  qualify 
us  for  the  enjoyments  of  the  heavenly  state?  No; 
my  brethren,  we  should  then  hunger  and  thirst  for 


96 


THE  CARNAL  MJJSiD. 


it,  as  the  thirsty  hart  pants  after  the  water  brooks. 
Can  any  thing  be  more  awful  than  the  representa- 
tions of  the  perilous  state  of  an  impenitent  trans- 
gressor in  this  book?     Can  any  thing  be  conceived 
more  irresistibly  alluring,  than  the  accents  of  gospel 
mercy  to  perishing  sinners?     And  yet,  how  few  are 
disposed  to  pay  any  proper  attention  either  to  the 
one  or  the  other!     The  greater  part  of  gospel  hear- 
ers, the  greater  part,  I  fear,  of  the  people  I  am  now 
addressing,  seem  determined  to  pursue  the  way  that 
ends  in  destruction,    whatever   the    consequences 
may  be.     What,  my  brethren,  must  be  the  state  of 
a  sinner,  who  can  hear  the  thunders  of  Sinai  over 
his  head  with  little  or  no  emotion?     What  must  be 
the  state  of  a  heart  that  can  set  at  defiance  all  the 
overwhelming  allurements   of  the   love  of  Christ? 
To  he  carnally  minded,  is  death. 

In  one  respect,  however,  it  may  appear  that  the 
similitude  between  natural  and  spiritual  death  en- 
tirely fails.  No  where,  it  must,  I  am  afraid,  be  con- 
ceded, do  we  see  more  activity,  or  zeal,  or  enter- 
prising energy,  than  among  the  carnally  minded! — 
But  for  what  purpose? — That  they  may  glorify 
God  their  Maker,  arid  lay  up  for  themselves  a  good 
foundation  for  the  time  to  come?  That  they  may 
lay  hold  on  eternal  life?  For  these  great  purposes 
they  labour  not.  For  the  meat  that  perisheth,  for 
the  transitory  interests  of  this  life,  they  do  indeed 
often  labour  hard.     And  under  the  influences  of 


THE  CARNAL  MIND.  97 

that/ear  lohich  hath  torment,  they  may  sometimes  be 
much  engaged  in  religious  duties.  But  to  interests 
purely  spiritual  and  holy  they  are  dead, — abso- 
lutely insensible.  For  to  he  carnally  minded,  is 
death. 

Were  it  in  my  power  to  do  justice  to  the  next  in- 
stance of  resemblance  between  natural  and  spiritual 
death,  it  would,  I  fear,  be  offensive  to  a  number  of 
the  people  now  present.  I  have  indeed  seen  in 
some  devotional  compositions,  much  praise  bestow^- 
ed  upon  the  lifeless  remains  of  a  departed  saint. — 
This  idea,  however,  appears  to  arise  from  an  ima- 
ginai^  association  between  the  departed  spirit  and 
these  remains.  It  is,  indeed,  a  possible  case  that 
the  etiraptured  mind  may,  as  it  retires,  leave  some 
faint  traces  of  its  joy  upon  the  unanimated  clay. — 
But  these  faint  traces  are  insufficient  to  counteract 
or  to  conceal  the  ghastliness  of  death.  Let  it  not, 
however,  be  imagined  that  it  is  by  any  means  our 
wish  to  draw  the  lineaments  of  apostate  man  in  too 
dark  colours.  Traces  of  the  Image  of  God,  in  which 
he  was  originally  creat<^d,  may  still  be  discerned 
amidst  the  ruins  of  his  deep  apostacy.  The  car- 
nally minded  may  excel  in  mental  energy,  in  a  hap- 
py natural  disposition  or  constitution,  may  excel  in 
prudence,  and,  indeed,  in  many  respects  be  truly 
amiable.  But  still  to  be  carnally  minded,  is  death. 
For  in  the  carnal  mind  there  can  be  nothing  amia- 
U 


98  THE  CARNAL  MIND. 

ble.  It  is  the  reverse  of  the  image  of  God,  the 
standard  of  all  moral  excellence.  It  is  moral  de- 
formity in  the  most  emphatical  sense  of  that  term. 
Or  to  say  all  in  a  word,  it  is  enmity  to  God.  And 
can  any  thing  be  more  vile,  can  any  thing  be  more 
hateful,  than  enmity  to  a  Being  of  infinite  amiable- 
ness?  Very  intimate  is  the  union  between  the  soul 
and  the  body  in  the  present  state  of  existence.  Are 
we  delighted  with  the  grand  and  beautiful  scenes  of 
the  visible  creation  or  charmed  with  the  powers  of 
harmony?  It  is  through  the  medium  of  the  bodily 
organs,  that  these  enjoyments  are  communicated. — 
Nor  does  the  mind  partake  of  any  pleasure,  or  par- 
take of  any  pain  to  which  the  body  is  insensible. ,  • 
More  intimate,  however,  it  appears  to  me,  was 
that  communion  which  man  in  a  state  of  perfect 
innocence  enjoyed  with  God  his  Maker.  In  the 
shades  of  night,  as  well  as  in  the  light  of  the  sun, 
shinning  in  his  strength;  in  every  shrub  of  the 
forest,  in  every  plant  in  his  Garden,  as  well  as  in 
the  flowers  of  the  field,  and  the  starry  expanse,  he 
beheld  God,  and  enjoyed  him.  But  what  concord 
is  there  between  Christ, and  Belial,  what  com- 
munion  hath  light  with  darkness;  what  fellow- 
ship is  there  between  a  holy  God  and  a  carnal 
mind?  The  tokens  of  the  Divine  presence  and  the 
manifestations  of  Divine  glory  in  the  works  of  the 
visible  creation,  are  essentially  the  same  now,  that 
they  were  in  a  state  of  innocence.     But  to  these 


THE  CARNAL  MIND.  93 

tokens  and  manifestations  the  carnal  mind  is 
strangely  insensible.  From  all  the  real  manifesta- 
tions of  God  in  his  supreme  glory — in  the  glory  of 
his  holiness,  the  carnal  mind  retires  into  its  own  na- 
tive darkness,  and  the  gloom  of  spiritual  death.  De- 
plorable situation!  It  is  only  in  God  that  an  im- 
mortal mind  can  find  rest  and  peace.  To  be  cut 
off  then  from  all  communion  with  God,  must  be 
the  greatest  calamity  that  can  befal  such  a  crea- 
ture as  man.  Yes,  my  brethren,  as  to  be  spiritual- 
ly minded,  is  life  and  peace,  so  to  be  carnally  mind- 
ed, is  death  and  misery. 

The  representation  now  given  of  the  guilty  and 
miserable  state  of  a  sinner  in  his  sins,  will  not,  I 
fear, be  agreeable  to  every  individual  present.  This, 
indeed,  is  not  to  be  expected.  Paul  himself  was 
once  alive  without  the  law.  It  was  not  until  the 
commandment  came  with  light  and  power  to  his 
heart,  that  he  died;  that  he  saw,  and  felt,  and  ac- 
knowledged himself  to  be  dead  in  trespasses  and 
sins. 

It  is  with  the  preachers  of  the  gospel  often  a  sub- 
ject of  anxious  inquiry,  Why  it  is  so  despised  and 
neglected  by  a  large  proportion  of  its  hearers?— 
And  I  have  been  sometimes  led  to  apprehend  that 
too  little  attention  for  the  most  part  has  been  paid 
to  the  miserable  situation  of  a  sinner  in  his  sins;  in 
the  horrors  of  spiritual  death.  Ah!  could  all  see 
what  it  is  to  be  ignorant  of  God-to  be  unlike  God; 


HjO  the  carnal  mind. 

to  be  unholy  as  he  is  holy — to  be  in  a  state  of  en- 
mity to  him — to  be  dead  in  trespasses  and  sins^ 
with  what  eager  haste  should  we  fly  to  lay  hold  up- 
on the  hope  set  before  us?  And  as  an  additional 
motive  to  do  this,  I  must  observe,  that  spiritual 
death,  prolonged,  will  be  eternal  death:  or  rather  it  is 
eternal  death  begun.  A  consideration  that  ought, 
surely,  to  awaken  the  most  secure  from  security, 
and  to  operate  as  a  resistless  motive  to  betake  our- 
selves to  that  Redeemer,  who  is  the  light  of  the 
world  and  the  life  of  dying  sinners.  No,  my  bre- 
thren, it  must  not  be  imagined  that  a  great  work 
must  be  accomplished;  that  vast  power  must  be 
employed  to  fit  a  sinner  for  a  state  of  final  misery: 
only  let  the  soul  in  its  present  unsanctified  state  be 
separated  from  the  body,  and  thus  cut  off  from  all 
the  communications  of  the  Divine  goodness,  and  it 
will  find  itself  instantly  transformed — transformed 
did  I  say?  Alas!  there  is  no  occasion  for  any 
change,  but  that  of  state  and  circumstances.  Let  a 
miserable  sinner  whose  heart  is  at  enmity  with 
God,  be  cut  off  from  the  restraints  of  grace,  from  all 
mercy  and  all  hope  of  mercy,  and  he  will  instan- 
taneously find  himself  a  guilty,  blaspheming  fiend— 
fully  qualified  for  the  dreadful  works  of  miserable 
immortals.  But  is  it  possible,  perhaps,  some  of 
you  are  ready  to  exclaim,  is  it  possible  that  the  God 
of  love  will  inflict  such  heavy  punishments  upon 


THE  CARNAL  MIND.  ]Q] 

any  of  the  creatures  he  hath  made?  Is  it  possible 
that  he  will  consign  to  endless  ruin — to  everlasting 
death  the  work  of  his  own  hands,  however  marred 
and  defaced?  Let  the  inquiry,  my  brethren,  ra- 
ther be,  Will  the  God  of  justice  exert  a  miracu- 
lous power  to  deliver  from  eternal  death  the  soul 
that  leaves  the  body  in  a  state  of  impenitence  and 
unbelief  ? 


ICd 


SERMON  VI. 


THE  GOSPEL  WORTHY  OF  ALL  AGCEPTA^. 
TION. 

1  Timothy  i.  15. 


This  is  a>  fiuthful  saying  and  worthy  of  all  acceptation,  that  Christ  Jesus 
came  into  the  world  to  save  sinners. 


That  it  is  our  indispensable  duty  to  repent  of  our 
sins,  and  wherein  we  have  done  iniquity,  to  do  so 
no  more,  appears  to  bean  evident  dictate  of  the 
light  of  nature.  But  whether  God  will  be  gra- 
ciously pleased  to  forgive  our  transgressions,  upon 
our  repentance  and  amendment  of  life,  or  in  any 
way;  the  light  of  nature  cannot  inform  us.  Miser- 
able situation  this!  To  be  making  constant  and  hasty 
advances  to  our  final  destiny,  without  having  it  ia 
our  power  to  know  what  that  destiny  is  likely  to 
be!  To  perceive  ourselves  liable,  every  moment, 
jtp  be  torn  away  from  all  the  enjoyments  of  ,tkis 


104  "J^HE  GOSPEL 

life,  without  knovving  how  to  secure  a  happy  im- 
mortality! Such,  my  brethren,  is  the  situation  of 
apostate  man  on  earth,  without  a  revelation  from 
God  himself,  to  clear  up  his  doubts,  and  point  out 
the  way  in  which  a  sinner  may  be  saved.  But, 
blessed  be  God!  we,  are  not  left  in  this  state  of  un- 
certainty  and  doubt.  Such  a  revelation  has  been 
afforded  us?  Yes,  my  brethren,  This  is  a  faithful 
saying  and  worthy  of  all  acceptation,  that  Christ 
J^sus  came  into  the  world  to  save  sinners. 

It  seems  hardly  necessary  to  observe,  that  by  the 
term.  Faithful  saying,  we  are  to  understand  the 
Apostle  to  mean,  the  report  of  the  gospel,  or  the 
gldd  tidings  of  salvation  through  Jesus  Christ. — 
And,  that  this  report  is  ivorthy  of  all  acceptation,  I 
shall  in  dependance  upon  divine  assistance  endea- 
vour to  show  in  the  following  discourse. 
^^"TOe ' 'gospel  i-eir^yt  !§  ivorthy  of  fill  ttcceptatiou 
1Bie6a6s?e  ii  is  a  fdithfiit laying.  It  is  hot  ft  cunning- 
ly'  dewsed  fable:  hat  a  well  attested  fact,  a  glo- 
rious reality.  And  this  is  what  we  want.  In  the 
tittie  of  health  and  prosperity,  it  is,  indeed,  commbil 
ft)t'the  children  of  men  to  Test  their  eternal  interests 
upon  the  general  mercy  of  God,  upon  Some  unsup- 
{)oftea  conjectures,  or  presumptuous  hope:  but  in 
the  time  of  deep  iaffliction;  and  especially  in  the 
hour  ot"  death,  we  shall  need  something  more  than 
conjecture  and  unsupported  hope.  When  We  shall 
find  ourselves  just  about  to  close  our  eyes  upon  this 


WORTHY  OF  ALL  ACCEPTATION.  1]3 

amidst  such  a  profusion  of  his  benefits  as  we  receive 
every  day,  to  call  his  beneficence  in  question?  Why 
did  he  either  call  men  or  angels  into  existence?  Was 
it  on  account  of  any  advantage,  he  expected  to 
derive  from  the  work  of  his  own  hands?  No:  it 
was  not  that  he  might  receive  any  thing  from  them: 
but  that  he  might  be  glorified  in  communication 
made  to  them.  Why  did  he  bring  into  existence 
the  admirable  system  we  inhabit?  Are  the  tints  of 
a  flower,  or  the  fruits  of  the  earth,  or  the  splendour 
of  a  star,  any  thing  to  him?  No,  it  was  for  us  he 
laid  the  foundations  of  the  earth  and  garnished  the 
heavens.  It  was  for  us  that  he  spread  out  beauty 
and  grandeur  over  the  face  of  the  visible  creation. 
Why  does  he  load  us  daily  with  his  benefits?  Does 
he  need  our  praise  and  thanksgiving?  Far  from 
it.  Very  poor,  very  inadequate  are  the  best  returns 
we  can  make  for  the  blessings  of  his  goodness.  It 
is  that  his  goodness  may  lead  us  to  repentance. 
And  even  when  he  afflicts  us,  he  has  the  same  be- 
neficent purpose  in  view.  Thus  all  the  laws  of 
God,  and  all  the  dispensations  of  his  providence, 
whether  prosperous  or  adverse,  are  calculated  for  our 
advantage.  And  must  it  not  be  exceedingly  crim- 
inal to  counteract  all  the  energies  of  the  divine 
goodness  to  us?  Can  you,  my  brethren,  consider 
what  God  has  done  for  you,  and  what  you  have 
done  against  him,  and  against  yourselves,  and  not 
tremble?  What  would  you  think  of  a  miserable 
16 


114  THE  GOSPEL 

mortal,  who  should  blaspheme  God  or  any  of  his 
adorable  perfections?  You  would  not  surely  con- 
sider him  as  an  offender  of  a  very  inferior  grade. 
Now  every  voluntary  offender  blasphemes,  either 
the  wisdom  or  the  goodness  of  God:  For,  whatever 
the  understanding  may  suggest,  the  language  of 
the  heart  in  this  case  must  be,  The  law  I  am  trans- 
gressing is  not  good  for  me.  This  is  certainly  the 
same  thing,  with  impeaching  the  wisdom  or  the 
goodness  of  its  divine  author.  And  this  is,  by  ne- 
cessary consequence,  the  same  thing  as  to  say 
"  There  is  no  God.^^  For  if  the  being  we  call  God, 
be  defective  either  in  goodness  or  wisdom,  he  is  not 
God  in  the  proper  sense  of  that  term — not  a  Being 
of  infniite  perfections. 

And  wliat  are  we,  my  brethren,  to  think  of  the 
state  of  a  sinner,  capable  of  all  this  atheistical  im- 
piety.^ Surely,  he  must  be  in  a  most  perilous  sit- 
uation. Surely,  he  must  stand  in  the  most  ab- 
solute need  of  a  pardon,  from  that  God  against 
whom  he  has  sinned.  And  this  pardon  the  gospel 
of  Christ  offers  to  him.  Nor  is  it  possible  to  obtain 
it  in  any  other  way.  Such  a  transgressor  must 
also  stand  in  equal  need  of  grace,  to  sanctify  his  na- 
ture, and  qualify  him  for  the  holy  enjoyments  of 
heaven.  And  this  grace  can  be  obtained,  only 
through  the  gospel  of  Christ.  And  do  we  need 
any  further  proof,  that  it  is  worthy  of  all  accepta- 
tion? 


WORTHY  OF  ALL  ACCEPTATION.  ]  J  5 

Thus  we  may  see,  that,  if  it  be  necessary  to  be 
happy  in  a  future  state;  if  it  be  necessary  for  us  to 
escape  the  everlasting  wrath  of  God,  the  salvation 
of  Jesus  Christ  must  be  indispensably  necessary  for 
us;  must  be  worthy  of  all  acceptation.  It  will  not 
I  hope  be  necessary  to  describe  the  terrors  of  the 
Lordy  in  order  to  shew  that  they  are  too  terrible  for 
us  to  endure:  or  the  joys  of  heaven,  to  show  that 
they  are  worthy  of  our  attention.  Instead  of 
dwelling  upon  subjects  so  common  and  familiar,  I 
would  observe: 

That  the  gospel  is  worthy  of  all  acceptation,  be- 
cause it  is  perfectly  suited  to  an  otherwise  hopeless 
case.  The  law  we  had  broken,  our  Redeemer  has 
perfectly  fulfilled;  and  the  penalty  to  which  we 
have  become  obnoxious,  he  has  endured  to  the  very 
uttermost.  So  that  God  can  now  he  just  and  the 
justifier  of  the  guiltiest  sinner  who  believeih  in  his 
Son.  But  we  can  no  more  believe,  in  our  own 
strength,  than  render  a  perfect  obedience  to  the 
law  of  God.  Nor  is  this  required.  We  are  requir- 
ed to  believe  in  Christ,  not  in  our  own  strength,  but 
as  assisted  by  his  grace.  He  is  mercifully  pleased 
to  send  his  Spirit,  to  convince  us  of  sin  and  of  right- 
eousness and  of  judgment.  Nor  is  the  believer  left 
to  make  his  way,  through  hosts  of  powerful  and  op- 
posing enemies  in  his  own  strength.  No:  the  pro- 
mise is  "  As  thy  day  is,  so  shall  thy  strength  be.  T 
will  never  leave  thee  nor  forsake  thee.'''' 


IIQ  THE  GOSPEL 

The  gospel  of  Christ  h  worthy  of  all  acceptation^ 
because  it  is  worthy  of  God,  as  well  as  perfectly 
suited  to  the  miserable  condition  of  man.  Here  the 
wisdom  of  God  shines  conspicuous.  Here  divine 
justice  is  arrayed  in  all  its  majesty,  at  the  same  time 
that  mercy  appears  in  all  its  glory.  Here  the  sanc- 
tions of  the  divine  law  have  their  full  efficacy,  at 
the  same  time  that  the  transgressor  is  preserved  from 
destruction.  And  are  not  these  observations  suffi- 
cient to  show  that  the  salvation  of  Christ  is  tvorthy  of 
all  acceptation?  Need  I  mention  the  miseries  from 
which  it  will  preserve,  or  the  blessedness  to  which 
it  will  exalt  all  its  subjects?  These  representations 
may  be  supposed  to  be  quite  familiar  to  your  minds. 
In  a  word,  there  is  nothing  grievous  or  afflictive 
from  which  it  will  not  preserve  or  in  a  short  time 
deliver — nothing  great  or  good — nothing  conducive 
to  the  dignity  or  happiness  of  man,  which  it  will 
not  secure  and  confirm.  It  has  the  promise  of  the 
life  that  now  is,  and  of  that  which  is  to  come.  And 
I  must  be  permitted  to  add,  it  is  a  free  salvation — 
free  as  the  air  in  which  we  breathe — free  as  the 
light  of  the  sun  which  shines  without  discrimination 
upon  the  just  as  well  as  the  unjust. 

And  now  may  I  hope  that  these  considerations 
will  prevail?  Will  any  any  of  you  reject  a  salva- 
vation,  so  worthy  of  God  and  so  perfectly  suited  to 
your  case?  Will  any  of  you  disobey  the  express 
command  of  God  your  Maker,  and  slight  the  most 


WORTHY  OF  ALL  ACCEPTATION.        ||7 

astonishing  exhibitions  of  his  grace?  Consider  the 
expense  at  which  this  salvation  has  been  procured. 
There  is  something  absolutely  overwhelming  in  the 
thought!  It  was  bought  with  blood;  with  blood 
divine;  with  the  blood  of  our  innocent  Redeemer. 
A  price  of  infinite  value!  And  will  you  slight  or 
reject  it?  Do  it  not.  Consider  what  you  will  lose, 
and  that  forever.  Consider  the  abyss  of  misery 
into  which  you  will  plunge  your  own  souls  if  you 
do — and  be  wise. 

May  I  then  hope  that  these  considerations  will 
prevail  with  every  individual?  I  cannot  help  fearing 
the  reverse  will  be  the  unhappy  case,  with  some  of 
you.  And  must  I  give  up  an  individual  to  ever- 
lasting destruction?  0  that  my  head  were  waters 
and  my  eyes  afountam  of  tears,  that  I  might  weep 
day  and  night  over  the  insensibility  and  infatuation 
of  impenitent  offenders!  /  call  heaven  to  record 
against  you  that  life  and  death,  the  blessing  and  the 
curse  have,  once  more,  been  set  before  you.  O 
that  you  would  all  without  exception  choose  life, 
that  you  may  live,  and  be  happy  in  the  salvation  of 
your  Divine  Redeemer  forever! 


SERMON  VII. 

GLORYING  IN  THE  CROSS. 
Gal.  vi.  14. 


But  God  forbid  that  I  should  glory  save  in  the  cross  of  oui- 
Lord  Jesus  Christ. 


The  doctrine  of  justification  through  the  merits 
of  a  crucified  Redeemer,  is  justly  considered  a 
fundamental  article  of  the  Christian  faith.  And  it 
is  an  article,  to  which  great  opposition  has  been 
made,  by  the  enemies  of  our  holy  religion.  It  is 
not,  however,  from  open  and  avowed  enemies,  that 
the  Church  has  most  to  apprehend.  No:  it  is  from 
the  hands  of  her  professed  friends  and  teachers, 
that  she  has  received  the  deepest  wounds.  Against 
all  the  machinations  of  the  former,  she  will  be  up- 
on her  guard;  but  when  the  latter  undertake  to 
subvert  the  true  faith,  under  the  specious  pretence 
of  purifying  it  from  all  adventitious  admixtures,  their 


120  GLORYING  IN  THE  CROSS. 

insidious  attempts  are  often  attended  witli  great 
success.  And,  such  appears  to  have  been  the  case 
in  the  Church  of  GaJatia.  Her  teachers  had  caused 
her  to  err  from  the  simplicity  of  the  faith,  as  it  is 
in  a  crucified  Redeemer — endeavouring  to  bring 
her  into  bondage,  to  the  abrogated  rituals  of  the 
Jewish  law.  And,  this  they  did,  not  from  their 
own  conviction  it  seems;  but,  that  they  might  con- 
ciliate the  good  will  of  the  persecuting  Jews,  and 
on  that  ground  secure  to  themselves  all  the  respect 
from  persecuting  heathens,  which  they  were  dis- 
posed to  pay  to  the  Jewish  name. 

This  simple  statement  of  the  case,  to  which  the 
Apostle  had  an  evident  reference  in  the  words  of  our 
text,  will  be  sufficient  to  account  for  any  thing 
that  migtit,  at  first  view,  appear  abrupt  in  his  man- 
ner of  treating  those  Judaising  teachers.  When  an 
unenlightened  heathen,  or  any  other  man,  proposes, 
in  the  spirit  of  candour,  his  objections  to  the  cross 
of  Christ,  he  is  certainly  entitled  to  a  respectful  at- 
tention. But,  when  Christian  teachers  endeavour 
to  subvert  the  faith  of  a  crucified  Redeemer  out  of 
fear  of  persecution,  or  from  an  idolatrous  regard  to 
their  own  reputation  in  the  world,  they  can  have  no 
just  claim  to  similar  attention.  It  might,  also,  be 
observed, that  the  moment  the  Apostle  turned  his  at- 
tention to  the  method  of  salvation  through  a  suffer- 
ing Redeemer,  it  seems  to  have  opened  to  his  view, 
in  such  lustre,   as  scarcely  to  allow  him    leisure 


GLORYING  IN  THE  CROSS.  121 

for  a  more  argumentative  discussion  of  the  subject. 
In  holj  disdain,  therefore,  of  conduct  so  disingenu- 
ous and  base,  and  in  utter  defiance  of  all  objections 
from  every  quarter,  he  boldly  avows  the  object  of 
their  disgust,  as  the  subject  of  his  greatest  triumph. 
God  forbid  that  I  should  glory,  save  in  the  cross  of 
our  Lord  Jesus  Christ.  And  it  is  to  a  few  observa- 
tions, with  a  view  o\^  vindicating  this  holy  resolution, 
that  the  attention  of  this  audience  is  respectfully 

solicited. 

In  what  else,  my  brethren,  can  a  miserable  apos- 
tate sinner  have  a  right   to  glory!     Not  surely  in 
himself,  in  his  own  righteousness,   or  wisdom,  or 
strength.     Man  was,  indeed,  in  his  first  and   best 
estate,  a  truly  dignified  creature.     His  understand- 
ing was  clear  as  the  light  of  heaven;  his  will  was 
pure  and  holy;  and  all  his  passions  and  affections 
were  directed  to  their  proper  objects,  and  in  a  state 
of  perfect  harmony.    Yes;  man  was  originally  made 
in  the  image  of  God  his  Maker;  holy  as  he  is  holy. 
But  this  is  not    his  present  state.     Look  abroad 
throush  the  earth  we  inhabit.     Can  it  be  supposed, 
that  so  inhospitable  a  system  was  intended  as  the 
residence  of  creatures  in  a  state  of  perfect  inno- 
cence?    It  is,  certainly,  reasonable  to  believe,  that 
our  earth  has  undergone  very  material  changes,  in 
consequence  of  the  deep  apostasy  and  guilt  of  its 
inhabitants.     What  are  we  to  think  of  the  numer- 
ous and  heavy  afflictions  of  this  life?     Would  in- 
17 


122  GLORYING  LN  THE  CIIOSS. 

nocent  man  be  bom  to  trouble  as  the  sparks  fly  up- 
wards? No.  To  suppose  this,  would  be  an  im- 
pious reflection  upon  the  goodness  of  our  Maker. 
But,  we  are  not  left  to  rest  a  matter  of  such  impor- 
tance, merely  upon  these  evidences,  conclusive  as 
they  appear  to  be.  Were  man  in  a  state  of  inno- 
cence, he  would  most  assuredly  love  the  Lord  his 
God  with  all  his  heart,  and  his  neighbour  as  him- 
self. But  this  is  not  the  case.  For  did  he  love 
God  supremely,  he  would  certainly  render  a  cheer- 
ful and  unreserved  obedience  to  all  his  holy  laws. 
And  did  he  love  his  neighbour  as  himself,  he  would 
in  that  case,  do  to  others  as  he  ivould  have  them  do 
unto  him.  Every  instance  then,  of  impiety  towards 
God,  or  injustice  towards  our  fellow-men,  forms  a 
conclusive  evidence  that  man  is  not  now  in  a  state 
of  innocence.  Yes,  my  brethren,  the  blasphemies 
which  daily  insult  the  heavens,  the  curses  denounc- 
ed against  the  life  and  soul  of  a  brother,  with  all 
the  innumerable  instances  of  fraud  and  injustice 
towards  our  fellow-men,  form  so  many  con- 
clusive evidences,  that  our  glory  is  departed;  that 
we  are  in  a  state  of  deep  apostasy  and  guilt;  and, 
consequently,  that  we  have  no  reason  to  glory  in 
our  own  righteousness.  Nor  can  any  man  have  a 
right  to  glory  in  his  own  wisdom  or  strength.  For 
the  world  by  wisdom  knew  not  God.  Nor  can  he, 
by  any  exertions  of  his  own,  secure  himself  either 
against  the  miseries  of  this  life  or  those  of  a  future 


GLORYING  IN  THE  CR0SS.  ]23 

State.  No,  my  brethren,  we  have  nothing  of  our 
own  in  which  to  glory.  For  we  have  nothing  of 
our  own  to  defend  us,  either  from  the  fear  or  ar- 
rests of  divine  justice.  The  crown  is  fallen  from 
our  heads.  Wo  unto  us  for  we  have  sinned.  But 
in  the  cross  of  our  Saviour  we  may  glory:  for. 

It  affords  a  most  interesting  and  instructive  exhi- 
bition of  the  love  of  God  to  our  guilty  race.  Placed 
in  this  obscure  corner  of  the  universe,  far  from  the 
throne  of  his  glory,  and  exposed  to  so  many  heavy 
and  protracted  calamities,  we  might  have  been  led 
to  call  in  question  his  regard  to  our  welfare.  Nay, 
we  might  have  found  it  difficult  to  determine, 
whether  it  was  that  we  might  be  happy  or  miserable, 
that  we  have  been  brought  into  existence.  The  works 
of  nature  do,  indeed,  afford  a  variety  of  very  in- 
teresting exhibitions  of  the  divine  goodness.  But 
these  exhibitions  are  intermixed  with  such  awful 
manifestations  of  the  divine  displeasure,  against  our 
guilty  race,  that  it  is  not  easy,  by  the  light  of  na- 
ture, to  arrive  at  any  well  grounded  confidence,  in 
the  good  will  of  God  towards  us.  That  we  have 
sinned,  and  come  short  of  the  glory  of  God,  we 
know.  And  this  is  the  same  thing  as  to  say,  we 
have  forfeited  all  claim  to  his  favour.  Nor,  can 
we,  from  all  the  bounties  of  a  common  Providence 
obtain  any  satisfactory  evidence,  that  it  will  be 
possible  for  us  upon  any  terms,  to  secure,  the  for- 
giveness of  our  transgressions.     But,  when  we  turn 


124  GLORYING  IN  THE  CROSS, 

our  attention  from  the  varied  influence  of  the  ele 
ments  of  nature  upon  our  happiness,  to  the  cross  of 
Jesus  Christ,  what  a  most  instructive  scene  opens 
our  view!     If  God  so  loved  the  ivorld,  as  to  give  his 
own  Son  to  expiate  our  crimes,  hoiv  shall  he  not 
ivith  him  freely  give  us  all  things?    What  a  joyful 
— consoling  reflection!    That  the  ever  blessed  God, 
who  needs  not  our  services,  nor  the  services  of  the 
most  exalted  order  of  angels,  should  thus  merci- 
fully interest  himself  in  our  behalf!    How  astonish- 
ing is  the  reflection!    Well  may  angels  stoop  down, 
that    with    the    profoundest    attention    they    may 
contemplate   the   glorious    scene;    the   stupendous 
display  of  divine  mercy.     Despisers  of  the  cross  of 
my  Saviour!  who  will  deliver  you  from  the  fear  of 
future  punishment?     What  will   appease   the   an- 
guish of  an  accusing  conscience;  support  you  un- 
der your  afflictions;  and  turn  your  eyes  undaunted 
on  the  grave?     Will  the   faint  emanations  of  the 
general  goodness  of  God  to  our  apostate  race;  ema- 
nations which  seem  almost  absorbed  by  the  thick 
clouds  which  surround  us,  give  you  rest  and  peace? 
After  you  deduct  the  inevitable  calamities  of  life 
from  its  enjoyments,  will  the  scanty  balance  of  hap- 
piness, if  indeed,  such  a  balance  can  be  found,  give 
you  any  assurance  of  happiness  beyond  the  grave? 
It  is  impossible.     Miserable  situation  for  a  reflect- 
ing mind!     To  stand  tottering  on  the  verge  of  the 
eternal    world,    without    any  security    against  a 


GLORYING  IN  THE  CROSS.  ]  25 

wretched  immortality;  any  satisfactory  evidence 
that  God  will  be  mercifully  pleased  to  forgive  sin 
upon  any  terms!  Such  is  the  miserable  condition 
of  the  despiscrs  of  the  cross  of  Christ. 

But  how,  perhaps,  it  will  be  enquired,  can  the 
sufferings  of  an  innocent  person  in  the  room  of  the 
guilty,  secure  us  from  future  punishment?  It  is 
not,  my  brethren,  necessary  for  us  to  comprehend 
the  reasons  of  this  mysterious  dispensation.  It  is 
enough  for  us  to  know,  that  it  is  the  will  of  God  to 
extend  mercy  to  miserable  offenders  of  our  guilty 
race,  in  this  way.  It  is  but  little  we  can  know, 
eitiier  of  the  works  of  God,  or  the  dispensations  of 
his  Providence.  His  ways  are  in  the  deep  waters^ 
and  his  footsteps  none  can  trace.  I  would  ask  the 
objectors  to  this  glorious  device,  whether  they  are 
dis])osed  to  consider  it  most  for  the  honour  of  the 
God  of  heaven  to  consign  to  inevitable  destruction 
the  whole  human  race  without  exception,  or  to 
open  a  way  for  their  restoration  to  the  favour  of 
God?  The  former,  they  will  not,  surely,  undertake 
to  affirm.  And,  will  any  one  venture  to  maintain, 
that  it  is  consistent  with  the  Justice  of  God  to  re- 
ceive a  guilty  offender  into  favour,  without  any 
satisfaction  for  his  offences?  Suppose  the  Ruler  of  a 
little  spot  of  earth  which  we  denominate  a  kingdom 
or  a  state,  were  to  proclaim  universal  pardon  to 
the  transgressors  of  the  civil  law,  what  would  be  the 
consequence?    Great  anarchy  and  confusion  most 


126  GLORYING  IN  THE  CROSS. 

uudubitably.  Now  the  government  of  God  em- 
braces all  earthly  governments,  and  worlds  in  the 
widely  extended  universe.  And  as  man  is  the 
same  creature  under  the  divine,  that  he  is  under 
human  government,  have  we  not  then  reason  to  ap- 
prehend that  universal  license  to  commit  iniquity 
in  the  former  case,  would  be  as  fatal  as  in  the  latter? 
Yes,  my,  brethren,  and  more  so,  it  appears  to  me. 
Though  a  man  were  released  from  all  the  penal 
sanctions  of  human  laws,  he  might  nevertheless 
stand  in  awe  of  a  divine  sanction:  but  if  the  latter 
be  taken  away,  the  daring  transgressor  will  not, 
there  is  reason  to  apprehend,  be  much  afraid  of  the 
former.  What  is  death,  to  one  who  has  nothing  to 
fear  beyond  the  grave? 

But  not  to  insist  upon  observations  of  this  nature, 
it  will  be  sufficient  to  show  how  the  interposition 
and  sufferings  of  our  Redeemer  are  calculated  to 
make  a  satisfaction  for  human  guilt;  or  in  other 
words,  to  support  the  honour  of  his  holy  throne,  at 
the  same  time  that  mercy  is  extended  to  the  trans- 
gressor. And,  in  order  that  this  interesting  sub- 
ject may  appear  in  a  just  light,  it  will  be  proper  to 
consider  attentively,  the  design  of  the  penal  sanc- 
tions which  the  God  of  heaven  has  been  pleased 
to  annex  to  his  law;  or  why  he  has  determined  to 
punish  the  children  of  men  for  their  transgressions. 
It  cannot,  surely,  be  because  he  delights  in  the 
miseries  of  his  creatures.    This  is  utterly  inconsist- 


GLORYING  IN  THE  CROSS.  227 

ent  with  all  just  ideas  of  his  beneficence:  it  must 
be,  for  some  beneficent  purpose  that  he  inflicts  any 
punishment  upon  his  own  moral  offspring.     It  must 
also  be  with  the  same  benevolent  design  that  he  has 
given  us  a  system  of  laws,  and  condesctuds  to  ex- 
ercise any  government  over  us.     For   it  is  impos- 
sible that  he  should  stand  in  any  need  of  either  men 
or  angels,  in  the  character  of  either  subjects  or  ser- 
vants.    Thus  we  may  see  that  whatever  purposes 
beyond  our  comprehension,   our  great  and    good 
Creator  may  have  to  accomplish  by  us,  all  the  dis- 
pensations of  his   Providence  towards  us,   may  be 
considered  as   having  an  express  reference  to  our 
advantage.     And,  can  it  be  of  any   consequence  to 
us  or  to  the  universe,  what  measures  he  is  pleased 
to  employ  for  this  purpose,  provided  they  are  cal- 
culated to  accomplish   that  end?      Look    abroad 
through  the  world  of  nature,  and  you  will  often  find 
that  many  important  purposes  are   brought  about 
in  a  very  unexpected  way.     When  a  pestilential 
air  is  to  be  purified,  not  only  the  salutary  breeze, 
but  tempests  also,  and  sometimes  wide  wasting  hur- 
ricanes are  employed  for  that  purpose.     Nor  is  it, 
by  any  means,  uncommon  for  a  raging  fever  or 
some  excruciating  pain,  to  be  excited  in  the  human 
system,  with  the  merciful  intention  of  rescuing  it 
from  the  grasp  of  some  dangerous  disease.     And 
thus  is  it  also,  in  the  moral  world.    Often  are  severe 
and  desolating  judgments  employed  for  the  reform- 


128  GLORYING  IN  THE  CROSS. 

Jition  of  a  guilty  nation.  Nor  is  it  exclusively  in 
the  way  of  mere  doctrinal  instruction,  and  the 
gentle  influence  of  Divine  grace  upon  the  heart, 
that  individuals  are  reclaimed  from  the  error  of 
their  ways.  How  often  are  our  temporal  posses- 
sions wrested  from  us,  or  some  dear  friend  or  rela- 
tion laid  in  the  dust,  that  we  may  be  taught  to  ex- 
pect our  happiness  from  the  everlasting  Jehovah, 
and  not  from  any  mortal  enjoyment. 

[People  of  Richmond!  why  have  so  many  of 
your  beloved  citizens,  so  many  of  your  friends  and 
relations  been  lately  removed  by  a  most  tragical 
disaster?*  Was  it  a  mere  accident,  think  ye?  This 
is  impossible.  For  the  Great  Creator  certainly 
governs  the  world  which  he  has  made.  And  if  he 
superintends  the  fate  of  nations  and  extensive  com- 
munities, he  must  necessarily  superintend  the  fate 
of  the  families  and  individuals  also,  of  which  nations 
and  larger  communities  are  composed.  And  are 
we  then  to  consider  this  calamitous  visitation  as  an 
instance  of  pure  vindictive  displeasure?  No,  my 
brethren.  The  cheerful  light  of  the  sun  and  the 
rich  variety  of  blessings  daily  bestowed  upon  us  by 
a  beneficent  Deity,  forbid  the  impious  idea.  The 
afflictive  scene  was  no  doubt  intended  to  assist 
us  in  getting  our  affections  detached  from  the 
things  of  this  transitory  state  and  set  upon  things 
above.] 

*  The  burning  of  the  Theatre  in  1811. 


GLORYING  IN  THE  CROSS.  J  29 

And  have  we  any  reason  to  complain?  Ought 
we  to  think  it  strange,  that  the  Great  Creator 
should  employ  unexpected  measures  in  order  to 
reconcile  the  world  to  himself,  and  thus  to  preserve 
miserable  offenders  from  final  destruction?  Most 
assuredly,  we  have  not.  If  from  the  closest  atten- 
tion it  is  in  our  power  to  pay  to  this  interesting 
subject,  the  measures  adopted  for  our  salvation, 
shall  appear  calculated,  as  far  as  we  can  judge,  to 
accomplish  that  great  object,  this  surely  is  all  we 
have  a  right  to  recjuire.  And  that  this  is,  in  fact, 
the  case,  may,  it  appears  to  me,  be  made  very  evi- 
dent in  a  few  words. 

To  what  is  the  perverse  conduct  of  guilty  of- 
fenders to  be  ascribed?  Is  it  not  in  a  great  meas- 
ure to  the  want  of  consideration?  Did  guilty 
transgressors  seriously  consider  the  tendency  and 
ultimate  consequences  of  their  impious  conduct, 
would  they  persevere  as  they  do  in  the  way  of 
ruin?  Certainly  not.  And  is  it  possible  for  the 
most  insensible  offender  on  the  face  of  the  earth, 
really  to  believe,  that  the  Great  Redeemer  died 
for  him,  and  yet  not  be  led  to  enquire,  What  have 
I  done?  How  great  a  transgressor  must  I  be? 
What  incomprehensible  evil  must  there  be  in  sin? 
How  extremely  perilous  must  my  situation  be, 
when  such  a  sacrifice  was  necessary  for  my  par- 
don! Could  the  boldest  transgressor  on  earth  per- 
ceive his  guilt,  and  his  danger,  as  they  aie  exhibit- 
18 


]30  GLORYING  IN  THE  CROSS. 

ed  to  our  view  in  the  cross  of  Christ,  can  it  be  sup- 
posed that  he  could  persevere  in  his  guilty  course 
of  life  a  moment  longer?  No,  he  could  not  do  it. 
Could  the  highwayman  see  that  the  villainous  in- 
roads he  is  making  upon  the  peace  and  property  of 
his  fellow-men,  will  bring  him  to  an  ignominious 
end,  would  he  go  on  adding  crime  to  crime,  as  he 
does.  No;  it  is  the  hope  of  impunity  that  embold- 
ens him  to  do  this.  Did  the  debauchee  see  him- 
sfelf,  as  he  will  shortly  appear  to  all:  could  he 
properly  realize  his  lost  reputation,  his  broken  con- 
stitution, his  exhausted  spirits,  and  his  premature 
grave;  would  he  launch  out  into  those  excesses 
which  cannot  fail  to  have  so  fatal  a  termination? 
This  is  scarcely  to  be  supposed.  But  especially, 
could  transgressors  of  every  name  only  form  cor- 
rect and  impressive  ideas  of  the  infinitely  more 
tragical  consequences  of  sin  in  a  future  state,  would 
they  harden  themselves  in  their  trespasses,  and  re- 
fuse to  be  reclaimed?  It  seems  to  be  utterly  im- 
possible. Who  can  bear  the  thoughts  of  lying 
down  in  everlasting  sorrow  and  despair? 

Now  in  the  Cross  of  Jesus  Christ,  we  have  a 
most  awful  and  impressive  view  of  the  consequen- 
ces of  a  sinful  life.  Since  God  spared  not  his  own 
Son,  when  standing  in  the  stead  of  sinners,  will 
he  spare  a  finally  impenitent  transgressor?  Most 
assuredly  he  will  not.  And,  could  we  bear  up 
under  that  weight  of  wrath    which  fell  so  heavy 


GLORYING  IN  THE  CROSS.  13  ] 

on  him?  Behold  him  in  the  garden  of  Gethsemane, 
overwhelmed  with  a  load  of  insupportable  sorrow, 
bathed  in  tears  and  blood,  and  let  your  own  hearts 
suggest  the  proper  reply.  With  the  nature  and 
consequences  of  sin  as  exhibited  in  the  Cross  of 
Christ  full  in  view,  it  seems  scarcely  possible  for 
any  one  to  harden  himself  in  a  course  of  deliber- 
ate impenitence  and  unbelief.  It  is,  however, 
enough  for  us  to  show,  that  the  cross  of  Christ  has 
a  powerful  tendency  to  induce  us  to  act  a  very 
different  part.  And  this,  it  appears  to  me,  is  abund- 
antly manifest,  from  the  observations  already  made 
upon  this  subject.  Whatever  transgressors  may 
do,  sure  1  am  that  the  awful  scene  is  happily  cal- 
culated to  make  deep  and  lasting  impressions  of 
guilt,  upon  every  reflecting  mind  and  susceptible 
heart — happily  calculated  to  induce  each  of  us  to 
resolve,  that  whatever  others  may  do  we  will  not 
persevere  in  a  course  of  sin — will  not  venture  one 
step  nearer  the  pit  of  destruction.  Neither  the 
waters  of  the  general  deluge,  nor  the  flames  of 
Sodom  and  Gomorrha,  nor  all  the  earthquakes, 
famines  and  pestilences  in  the  world — no:  nor  all 
the  vaults  of  darkness  and  despair,  can  aflord  such 
an  awful  and  impressive  view  of  the  perilous  situa-^ 
tion  of  impenitent  sinner,  as  the  cross  of  Jesus 
Christ.  And  what  merits  particular  attention  is, 
that  as  far  as  natural  means  can  be  efficacious,  this 
astonishing  scene  is   happily  calculated  to  inspire 


132  GLORYING  IN  THE  CROSS. 

the  heart  with  love,  as  well  as  with  awe.  It  is  not, 
my  brethren  all  the  thunders  of  Sinai;  no,  nor  all  the 
terrors  of  the  infernal  Tophet,  that  can  change  the 
heart  and  give  us  the  tempers  and  dispositions 
which  are  indispensably  necessary  to  qualify  us 
for  the  pure  enjoyments  of  the  heavenly  state. 
But  the  astonishing  displays  of  the  mercy,  the 
grace,  and  the  love  of  God  presented  to  our  view 
in  the  cross  of  Christ,  must  have  a  powerful  tend- 
ency to  melt  the  heart,  into  all  the  pious  sensibili- 
ty of  the  most  cordial  aifection.  And  as  it  is  the 
means  which  Divine  wisdom  has  instituted  for  our 
salvation,  we  have,  certainly,  much  reason  to  hope 
that  while  we  contemplate  with  solemn  attention 
the  astonishing  scene,  the  great  author  and  fin- 
isher of  Jaith  will  render  it  effectual.  Yes,  my 
brethren,  the  preaching  of  the  cross  is,  to  them  who 
pay  to  it  a  proper  attention,  ^/^e  wisdoui  of  Godf 
and  the  power  of  God.  God  forbid  that  I  should 
glory  save  in  the  cross  of  our  Lord  Jesus  Christ. 

If,  however,  any  of  our  guilty  race  should  re- 
fuse to  pay  such  attention  to  these  instructive,  these 
awakening,  and  these  transforming  exhibitions  of 
the  Divine  perfections,  the  cross  of  Christ  is  not 
to  blame.  It  was  never  intended  to  be  efficacious 
in  the  salvation  of  those  who  turn  from  it,  in  dis- 
dain; or  with  thoughtless  levity.  The  cross  of 
Christ  will,  nevertlieless  even  in  their  case,  answer 
an  important  purpose.     For  while  it  becomes  to 


GLORYING  IN  THE  CROSS.  133 

them  the  savour  of  death  unto  death,  their  aggra- 
vated ruin  will  be  rendered  an  instructive  example 
to  others.  Does  this  seem  hard?  If  any  choose  to 
reject  the  blessings  of  tiie  gospel,  is  it  not  reason- 
able that  they  should  be  permitted  to  do  so?  It 
will  not,  surely,  bealledged  that  any  one  should  be 
forced  to  be  happy.  How  is  it  possible  for  any  one 
to  be  forced  to  believe  in  Jesus  Christ?  Where 
there  is  a  disposition,  there  is  no  occasion — no  room 
for  force.  And  where  the  disposition  is  wanting,  no 
force  could  avail.  But  why  have  not  all  men  this 
disposition?  You  might  as  well  ask,  Why  were 
angels  and  men  constituted  free  agents?  If  life  as 
well  as  death  be  set  before  us,  with  every  assis- 
tance afforded  which  we  can  reasonably  expect,  to 
enable  us  to  choose  life,  is  it  not  enough?  And 
surely  it  ought  not  to  be  considered  strange,  that 
the  destruction  of  voluntary  transgressors  should 
be  made  an  instructive  example  to  others.  It  is  so 
in  civil  governments.  While  the  criminal  dies  for 
his  transgressions,  he  is  made  a  solemn  warning  to 
others.  And  it  is  so,  also,  in  the  natural  govern- 
ment of  God,  or  in  the  ordinary  dispensations  of 
Divine  Providence.  While  the  debauchee  becomes 
a  martyr  to  his  intemperance,  his  tragical  fate  is  a 
solemn  admonition  to  others,  to  avoid  those  guilty 
courses  which  have  been  so  fatal  to  him.  And  it 
would  certainly  be  impious  to  complain,  because  the 
God  of  Religion  is  the  same  with  the  God  of  nature. 


J34  GLORYING  IN  THE  CROSS. 

The  knowledire  of  God  must,  certainly,  be  ot 
the  greatest  importance  to  an  intelligent  creature. 
And  it  is,  as  appears  to  me,  in  the  dispensations  of 
gospel  mercy,  and  particularly  in  the  person  and 
mediatorial  character  of  Jesus  Christ,  that  he  is 
known  to  the  greatest  perfection.  Far,  indeed,  am 
I  from  affirming  that  the  apostasy  and  recovery  of 
man  ought  to  be  considered  as  necessary  for  this 
purpose.  We  may,  nevertheless,  safely  affirm  that 
angels  never  knew  as  much  of  God  before. 

It  will  not,  surely,  be  imagined  that  any  inno- 
cent creature  in  the  universe  would  take  encourag- 
ment,  to  rise  up  in  opposition  to  the  laws  and  go- 
vernment of  God,  from  a  view  of  the  way  in  which 
mercy  is  extended  to  guilty  sinners  of  our  apostate 
race.  No,  my  brethren;  a  pardon  bought  with 
blood,  with  the  blood  of  the  Son  of  God,  must  have 
a  very  different  tendency;  must  have  a  tendency  to 
confirm  the  innocent  in  their  resolutions  of  perse- 
vering obedience,  at  the  same  time  that  a  most  as- 
tonishing manifestation  of  the  grace  and  mercy  of 
God  is  presented  to  their  view.  God  forbid  that  J 
should  glory,  save  in  the  cross  of  the  Lord  Jesus 
Christ.  This  is  an  exclamation,  in  which  all  the 
earth  ought  to  unite  with  the  Apostle  of  the  Gen- 
tiles. Nay,  when  the  mystery  of  God  shall  be 
finished, and  the  glorious  device  of  salvation  through 
a  crucified  Redeemer  shall  be  universally  known, 
it  would  not,  it   appears  to  me,  be  extravagant  to 


GLORYING  IN  THE  CROSS.  |35 

suppose  that  this  joyful  acclamation,  will  resound 
from  all  the  abodes  of  innocent  and  happy  immor- 
tals through  the  widely  extended  universe. 

But  is  it  not  very  astonishing  that  the  innocent 
Redeemer  should  suffer  for  guilty  sinners  of  ourapos- 
tate  race?  How  astonishing  soever  it  may  be — for 
the  innocent  to  suffer  for  the  guilty  is  far  from 
being  an  uncommon  case.  How  often  do  parents, 
and  sureties,  and  friends  suffer  in  consequence  of 
the  conduct  of  the  guilty.  Nay,  more  than  half 
the  calamities  of  human  life  appear  to  originate  in 
this  source.  True;  but  not  in  a  penal  way — not 
to  make  satisfaction  for  their  transgressions.  It 
is,  nevertheless,  under  the  government  of  the  same 
righteous  Governor  of  the  universe,  who  never  does 
any  thing  amiss.  And  the  atoning  efficacy  of  our 
Redeemer's  sufTerings  is,  certainly,  so  far  from  being 
an  objection  to  his  cross,  that  it  is  one  of  the 
strongest  arguments  which  can  possibly  enter  the 
heart  of  man  in  its  favour. 

But  would  it  be  right,  would  it  be  consistent 
with  the  laws  of  eternal  justice,  for  an  eartidy  judge 
to  accept  of  an  innocent  in  the  room  of  a  guilty 
life?  By  no  means.  This  would  be  an  evident 
perversion  of  justice.  No  man  has  a  right  to  dis- 
pose of  the  life  which  he  has  received  from  the  great 
Creator,  at  his  pleasure.  Nor  has  any  man  power, 
either  to  raise  himself  from  the  dead,  or  reform  the 
ransomed  criminal.  Could  he  do  all  this,  no  govern- 


23()  GLORYING  IN  THE  CROSS. 

ment  on  earth  would  have  a  right  to  refuse  such  a 
generous  substitute.  And  our  Redeemer  had  a 
right — had  power  both  to  lay  down  his  life,  and  to 
take  it  again;  and,  what  merits  particular  attention, 
he  has  power  to  reform  the  ransomed  criminal  and 
render  him  a  good  citizen,  both  of  earth  and  of 
heaven.  It  is,  therefore,  easy  to  see  that  the  boast- 
ed objections  to  the  cross  of  our  Saviour,  which 
have  been  so  often  proposed  with  so  much  assurance, 
have  really  no  weight — do  not  bear  upon  the  in- 
teresting case.  God  forbid  that  I  should  glory, 
save  in  the  cross  of  the  Lord  Jesus  Christ. 

What!  glory  in  the  shameful,  accursed  death  of 
the  cross!  perhaps  some  of  you  are  ready  to  ex- 
claim. No,  my  brethren.  In  the  cross  of  Christ 
there  is  really  nothing  shameful,  nor  any  curse,  ex- 
cept what  he  endured  for  us.  We  are  so  accus- 
tomed to  unite  in  our  ideas  and  language,  the  crime 
with  its  punishment,  that  it  is  neither  uncommon 
nor  improper  to  denominate  punishment  originating 
in  guilt,  shameful.  But,  strictly  speaking,  it  is  not 
the  punishment,  but  the  crime  that  is  so.  When  a 
guilty  criminal  is  attached  to  a  cross,  or  suspended 
upon  a  gibbet,  there  is,  strictly  speaking,  nothing 
infamous  in  this.  The  infamy  consists  in  the 
crime  that  deserves  such  punishment,  and  not  in  the 
punishment  itself.  Even  in  the  suiferings  of  a  fu- 
ture state,  there  is  nothing  infamous.  The  infamy 
consists  in  the  sins  committed  in  this  life,  and  not  in 


GLOUYING  IN  THE  CROSS.  137 

the  sufferings  intended  to  counteract  the  ruinous  ten- 
dency of  his  immoral  conduct  as  far  as  it  respects 
the  happiness  of  others.     Surely,  then,  if  any  one 
suffers  innocently — suffers  without  having  done  any 
thing  to  deserve  it, — without  having  committed  any 
fault,  it  cannot  be  reproachful  to  him.     Were  an 
innocent    citizen    unjustly    condemned    to   death, 
would  he  be  entitled  to  less  esteem  on  that  account? 
Surely  not.     But  should  a  man  suffer  not  only  in- 
nocently but  meritoriously— suffer  in  consequence  of 
his  attachment  to  virtue  and  truth,  it  is  so  far  fronv 
being  to  him  a  reproach,  that  it  would  be  a  great 
honour.     He  would  be  honoured  as  a  martyr. — 
Should  a  man  devote  himself  to  death  for  his  country 
—for  the  temporal  advantage  of  his  fellow-men,  it  is 
considered  by  all  nations  as  honourable  in  an  emi- 
nent degree.     And  if  it  be  honourable  to  die  for  the 
temporal  advantage  of  others,  how  much  more  so 
must  it  be  to  die  for  their  eternal  advantage,  for  the 
salvation  of  the  soul?     Thus  we  may  see,  that  in 
the  cross  of  Christ  there  is  nothing  of  which  the 
Apostle  had  any  reason  to  be  ashamed,  and  every 
thing  which  can  constitute  the  justest  ground  for 
the  highest  exultation.      For  our   Redeemer  had 
done  nothing  to  deserve  to  suffer.    But  he  had  done 
every  thing  to  entitle  him  to  the  highest  esteem,  and 
the  profoundest  homage  of  the  children  of  men.—' 
God  forbid  that  I  should  glory,  save  in  the  cross 

of  the  Lord  Jesus  Christ! 
19 


SERMON  VIII. 

CORDIAL  FAITH. 
Romans  x.  10. 

For  with  the  heart  man  beJieveth  unto  righteousness. 

There  is  scarcely  a  man  in  the  world  so  com- 
pletely abandoned,  as  not  to  acknowledge  and  res- 
pect the  force  of  moral  obligation,  in  some  of  its 
most  obvious  and  important  branches.  That  we 
ought  to  do  to  others  as  we  would  have  them  do 
unto  us,  is  a  sentiment  deeply  engraved  on  the 
heart  of  man.  Nor  is  it  possible  for  any  one 
to  live  in  deliberate  neglect  of  this  most  reasonable 
duty,  without  being  condemned  by  his  own  con- 
science as  well  as  by  his  fellow-men.  It  will,  also, 
be  readily  admitted  by  all  who  believe  in  the  exis- 
tence of  a  God,  that  some  regards  are  due  from 
such  creatures  as  we  are,  to  the  great  Creator 
and  governor  of  the  world;  that  we  ought  to  re- 


140  CORDIAL  FAITH. 

vere  his  glorious  majesty,  and  uniformly  obey  all 
the  laws  he  has  been  pleased  to  enjoin  upon  us; 
that  we  ought  never  to  speak  or  even  think  of 
him  with  irreverence,  or  in  any  instance  set  our- 
selves in  deliberate  opposition  to  his  holy  will. — 
Nay,  will  it  not,  also,  be  admitted  that  we  ought 
to  love  as  well  as  fear  the  God  who  made  us,  and 
from  whom  all  our  mercies  are  derived?  Nothing, 
surely,  can  be  more  reasonable  than  to  love  infinite 
amiableness,  and  that  with  a  supreme  affection. — 
What  sentiments  w^ould  you  entertain  of  a  charac- 
ter who,  instead  of  loving  should  hate  God?  Hate 
his  Maker  and  his  Benefactor!  Is  it  possible  for 
the  most  degenerate  of  our  apostate  race,  to  con- 
template such  a  character,  without  the  most  decid- 
ed disapprobation?  Should  any  man  perceive  in 
himself,  a  heart  set  in  direct  opposition  to  the  per- 
fections of  God  his  Maker,  would  it  not  disturb 
bis  peace?  Would  it  not  confound  and  overwhelm 
him?  Or,  should  he  be  conscious  that  he  is  living 
in  the  deliberate  violation  of  any  of  his  most  right- 
eous and  equitable  laws,  would  not  his  conscience 
accuse  and  condemn  him  as  a  guilty  and  wicked 
creature?  How  is  it  then,  my  brethren,  that  the 
children  of  men  can  live  from  day  to  day,  and  from 
year  to  year,  in  open  and  direct  opposition  to  the  gos- 
pel of  Christ,  to  the  great  law  of  faith,  and  feel  little 
or  no  compunction  on  that  account?  Are  the  claims 
which  our  fellow  mortals   have  upon  us  so  sacred. 


CORDIAL  FAITH.  141 

that  we  cannot  violate  them  with  impunity?  And 
are  no  regards  due  to  that  great  friend  of  man,  who 
lias  done  more  for  us  than  any  man  ever  did,  or 
could  do?  When  the  great  God  condescends  to 
address  us  in  the  light  of  nature,  are  we  not  bound 
to  revere  and  to  obey  him?  And  are  we  bound  to 
pay  no  respect  to  him  when  speaking  to  us  by  his 
Son,  sent  down  from  heaven  at  once  to  expiate  our 
offences,  and  to  give  us  a  clearer  revelation  of  his 
will?  This  surely  will  not  be  affirmed.  We  are 
conscious  of  guilt  when  we  violate  the  moral  law  of 
God  in  whatever  way  it  may  be  known  to  us;  for 
we  know,  nothing  but  the  want  of  a  heart  or  dis- 
position can  render  us  incapable  of  obeying  this 
law.  But  many  of  the  hearers  of  the  gospel  seem 
to  suppose,  that  it  may  be  entirely  out  of  their 
power  to  obey  the  law  of  faith,  how  earnestly  so- 
ever they  may  desire  to  do  so.  Now  this  appears 
to  me  to  be  a  very  dangerous  error.  And  very 
happily  do  the  words  of  our  text  seem  calculated  to 
correct  it.  For  it  is  ivith  the  heart  man  helieveth 
unto  righteousness;  and  consequently  it  must,  also, 
be  with  the  heart,  that  man  disbelieveth  to  his  own 
destruction. 

The  term  righteousness  has,  I  believe,  for  the 
most  part  an  evident  reference  to  the  moral  temper 
and  conduct  of  man.  Here,  however,  it  must  mean 
the  ivay  appointed  by  God  for  a  sinner  to  become 
righteous  in  his  sight:  or  which  is  the  same  thing, 


142  CORDIAL  FAITH. 

the  way  which  lie  must  take  to  obtain  forgiveness 
of  sin  and  eternal  life.  This  will  appear  very  evi- 
dent from  the  following  passage: — "  By  the  deeds 
of  the  law  there  shall  no  flesh  he  justified  in  his 
sight.  But  now  the  righteousness  of  God  ivithout 
the  law  is  tnatiifested.  Even  the  righteousness  of 
God  which  is  by  faith  of  Jesus  Christ  imto  all  and 
vpon  all  them  that  believe.  Being  justified  freely 
by  his  grace  through  the  redemption  that  is  in  Christ 
Jesus.  Whom  God  hath  set  forth  to  be  a  propitia- 
tion through  faith  in  his  blood,  to  declare  his  right- 
tousness  for  the  remission  of  sins  that  are  past. — 
That  he  might  be  just  and  the  justifier  of  him  which 
helievelh  in  Jesus.''^  From  this  passage  we  may 
learn,  not  only  that  the  term  righteousness  in  our 
text  has  an  evident  refei"ence  to  the  way,  the  only 
way  which  a  sinner  can  take  in  order  to  become 
righteous  in  the  sight  of  God,  or  which  is  the 
same  thing,  the  onlj^  way  which  he  can  take  to 
obtain  the  forgiveness  of  sin  and  eternal  life;  but, 
also,  that  faith  in  Jesus  Christ  is  the  only  way  ap- 
pointed by  the  great  Lord  of  the  universe  for  that 
great  purpose.  Salvation  by  the  works  of  the  law 
is  become  impossible  for  us  sinners.  By  the  law 
is  the  knowledge  of  sin.  Faith  in  Jesus  Christ 
is  the  only  way,  which  it  is  in  onr  power  to  take, 
in  order  to  obtain  an  interest  in  the  favour  of 
God,  and  final  deliverance  from  the  ruins  of  the 
i'ail.    And,  blessed  be  God!  it  is  a  way  worthy  of  all 


CORDIAL  FAITH.  |43 

acceptation — a  way  perfectly  suited  to  our  impo* 
tency,  as  well  as  to  our  guilt.  For  no  hard  or  ri- 
gorous conditions  are  imposed  upon  us.  A  glori- 
ous salvation;  just  such  a  salvation  as  we  need,  is 
provided  and  offered  to  us  in  the  gospel,  ivitfioitt 
money  and  without  price.  And  nothing  is  required, 
only  that  we  should  consent  freely  to  receive,  what 
is  freely  offered;  or  in  other  words  that  we  should 
believe  in  Jesus  Christ  for  that  salvation,  which  we 
cannot  procure  for  ourselves.  Nor  is  there  any 
thing  hard  to  be  understood,  or  hard  to  be  ptrform- 
ed,  in  the  work  of  believing,  provided  there  be  a  will- 
ing mind.  There  is  nothing  lo  hinder  any  one 
from  believing  in  Jesus  Christ,  who  is  willing  to  be 
saved  in  the  way  of  the  gospel.  For  it  is  ivith  the 
heart  man  believeth  unto  righteousness.  And  this 
is  the  sentiment,  which  I  intend  to  illustrate  and  es- 
tablish on  this  occasion. 

In  our  text  we  have  a  very  interesting  represen- 
tation of  the  nature  of  saving  faith — that  faith  which 
justifies  a  sinner  and  entitles  him  to  eternal  life. — 
ivith  the  heart  man  believeth  unto  righteousness. — 
Nor  are  we  left  at  a  loss  to  know  what  we  are  re- 
quired to  believe.  This  is  plainly  stated  in  the 
preceding  verse.  If  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine 
heart,  that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved.^^  Nor  can  any  thing  be  more  evi- 
dent than  that  a  belief  in  the  resurrection  of  Christ. 


144  CORDIAL  FAITH. 

involves  a  belief  of  the  gospel  history  in  general: — 
and  particularly  that  God  so  loved  the  world  as  to 
give  his  Soti  to  be  the  Saviour  of  the  world;  and  that  he 
has  done  and  suffered  all  that  was  necessary,  in  or- 
der to  procure  our  salvation.  And  these  great 
truths  must  be  believed,  not  merely  with  the  under- 
standing, but  also  with  the  heart.  To  believe  with 
the  hearty  is  heartily  to  approve  of  the  truth  to 
which  the  understanding  gives  its  assent;  or,  it  is  to 
believe  with  tempers  and  dispositions  correspondent 
to  the  nature  of  that  truth.  Now,  that  there  is  a 
wide  difference  between  such  belief  and  a  cold  in- 
tellectual assent,  or  a  mere  assent  of  the  under- 
standing, is  very  manifest.  It  has,  I  doubt  not,  of- 
ten appeared  strange  to  a  large  proportion  of  this 
audience,  that  any  man  possessed  of  common  sense 
should  suffer  himself  to  become  a  slave  to  intoxi^ 
eating  drink,  and  yet  how  common  is  this  vice  in 
our  country!  But,  can  it  be  a  doubtful  case,  whether 
sobriety  and  temperance  be  preferable  to  so  miser- 
able a  thraldom  as  this  evidently  is?  No,  my 
brethren:  they  who  have  drunk  deepest  of  the  en- 
chanting cup,  are,  for  the  most  part,  fully  convinced 
that  a  sober,  temperate  life,  is  better  than  that  which 
they  have  been  induced  to  live.  But  they  believe 
not  with  the  heart,  with  the  moral  tempers  neces- 
sary to  produce  their  reformation.  Similar  re- 
marks might  be  made  with  respect  to  the  prodigal, 
who  is  wasting  his  estate  and  ruining  his  constitu- 


CORDIAL  FAITH  145 

tion  in  riot  and  debauchery.  Nay,  even  the  high- 
wayman who  lives  by  rapine  and  phinder,  is  well 
persuaded,  that  an  honest,  industrious  life,  is  abun- 
dantly better  than  the  course  he  is  pursuing.  But 
he  believes  it  not  with  the  heart,  with  the  disposi- 
tions necessary  to  induce  him  to  abandon  that 
guilty  course  of  life.  And  thus  it  is,  for  the  most 
part,  with  the  hearers  of  the  gospel.  They  be- 
lieve that  God  has  raised  Jesus  Christ  from  the 
dead.  They  believe  the  gospel  to  be  true,  and 
that  there  is  no  other  name  given  under  heaven, 
whereby  we  can  be  saved:  but  they  do  not  gener- 
ally believe  with  the  heart — with  a  correspondent 
moral  temper.  And  when  this  is  the  case,  it  is  im- 
possible that  the  gospel  should  be  attended  with  a 
proper  efficacy  upon  their  lives.  We  must,  by  no 
means,  imagine  that  the  moral  influence  of  the  gos- 
pel depends  entirely,  or  chiefly,  upon  the  strength 
of  our  belief,  or  the  degree  of  our  assent  to  the 
truth  of  the  gospel.  The  lowest  degree  of  assent 
which  deserves  the  name  of  belief,  accompanied 
by  a  correspondent  moral  temper,  will  prove  effica- 
cious, whHe  the  highest,  in  which  the  heart  has  no 
share,  will  be  absolutely  fruitless.  Mere  intellec- 
tual belief  never  has,  nor  can  it  ever  have,  any 
moral  influence  on  any  one.  Were  it  possible  to 
render  a  man  entirely  indifferent  to  his  own  happi- 
ness, no  danger  would  alarm,  no  prospects  of  hap- 
piness would  excite  him.  Were  a  man  divested  of 
20 


146 


CORDIAL  FAITH. 


evpiy  moral  principle,  no  address  to  the  conscience 
would  have  any  influence  upon  him.  It  is  not  a 
mere  perception  of  the  real  stale  of  things,  but  the 
affections  of  the  heart,  that  constitute  the  great 
springs  of  human  action  in  the  world.  The  com- 
mon occurrences  of  life  furnish  clear  illustrations, 
and  the  fullest  confirmation  of  this  interesting  truth. 
Why  is  it  that  one  man  is  instantaneously  prompt- 
ed to  relieve  a  person  in  evident  distress;  while 
another  stands  and  looks  on,  with  a  cold  unfeeling 
heart?  Is  it  because  the  former  believes  more  as- 
suredly than  the  latter,  that  the  person  to  whom  he 
is  offering  relief,  is  in  a  state  of  real  distress?  No, 
my  brethren,  it  is  because  he  has  more  humanity, 
and  more  compassion  for  the  unhappy  sufferer. 
This  is  beautifully  illustrated  in  the  parable  of  the 
good  Samaritan.  There  is  no  reason  to  suppose 
that  the  priest  and  the  Levite  were  less  sensible  of 
the  wretched  situation  of  an  unhappy  brother,  who 
in  travelling  from  Jerusalem  to  Jericho,  had  fallen 
among  thieves,  than  the  good  Samaritan.  The 
priest  was  so  far  from  doing  any  thing  for  him,  that, 
lest  he  should  seem  tp  be  under  the  necessity  of 
performing,  in  this  instance,  the  part  of  a  brother, 
and  a  minister  of  righteousness,  he  turned  from  the 
sight,  Bnd  passed  by  on  the  other  side. — The  Levite 
did,  indeed,  draw  near  and  lake  a  distinct  view  of 
the  unhappy  case,  but  afforded  no  relief.  But  very 
different  was  the  conduct  of  the  good  Samaritan. 


CORDIAL  FAITH.  ^^•y 

The  moment  he  beholds  the  miserable  sufferer,  he 
flies  to  his  relief,  binds  up  his  wounds,  sets  him  on 
his  own  beast,  conducts  him  to  an  inn,  and  secures 
for  him  there,  every  necessary  accommodation  at 
his  own  expense.  For  he  had  a  heart  to  feel,  even 
for  a  stranger  in  distress.  Yes,  my  brethren,  it  is 
the  affections  of  the  heart,  that  constitute  the  great 
springs  of  action  in  the  world.  But  we  need  not 
have  recourse  to  foreign  countries,  and  distant 
ages,  to  find  an  evidence  to  establish  the  doctrine  of 
the  text.  Why  is  it  that  the  gospel  has  so  little  in- 
fluence upon  the  people  I  am  now  addressing?  Is  it 
because  they  are  for  the  most  part  very  doubtful, 
whether  it  be  from  heaven,  or  from  the  craftiness 
of  designing  men?  I  imagine  not.  Much  has  in- 
deed been  said,  and  much  has  been  written  against 
the  religion  of  Jesus  Christ,  in  our  day.  And  it 
must  be  acknowledged,  that  some  of  the  manuals 
of  Infidelity  have  been  composed  with  great  ad- 
dress— that  the  most  plausible  objections  to  Christi- 
anity have  been  dressed  up  in  a  form  too  well  cal- 
culated to  impose  upon  the  unwary  reader,  who  is 
not  disposed  to  investigate  the  subject,  with  the  at- 
tention it  deserves.  But  is  it  not  very  astonishing, 
that  any  man  should,  in  the  sober  exercise  of  his 
reason,  reject  the  gospel,  and  that  at  the  awful 
hazard  of  final  ruin,  should  it  prove  true,  without 
attending  to  the  evidence  upon  which  it  rests? 
Can  there  be  greater  infatuation?    Were  a  man  ca- 


148  CORDIAL  FAITH. 

pable  of  such  extravagance  in  folly,  such  astonish- 
ing presumption,  brought  to  assent  to  the  gospel  as 
true,  would  that  assent  give  it  a  proper  influence 
upon  his  moral  conduct!  There  is  certainly  no  just 
reason  to  think  so.  No,  my  brethren,  the  man  who 
is  capable  of  rejecting,  without  the  most  careful  ex- 
amination, a  religion  which  has  been  embraced  by 
the  wisest  and  best  men  in  every  age,  since  it  has 
been  known  to  the  world,  would,  we  may  reason- 
ably conclude,  be  capable  of  acting  in  direct  and 
deliberate  opposition  to  its  holy  dictates,  were  he 
even  compelled  to  assent  to  it  as  true.  For  as  it  is 
ivith  the  heart,  man  believeth  to  righteousness,  so 
it  is  with  the  heart,  that  man  disbelieveth  unto 
destruction. 

To  believe  with  tlie  heart,  is  certainly  more 
than  a  mere  intellectual  assent  to  the  truth  of  the 
gospel.  Both  in  the  2d  and  3d  chapters  of  John's 
gospel,  we  read  of  a  number  of  Jews  who  believ- 
ed in  Christ,  at  the  same  time  that  they  were  the 
servants  of  sin.  And  we  are  expressly  assured  that 
Simon  Magus  the  sorcerer,  believed,  when  he  was 
evidently  in  the  gall  of  bitterness,  and  bond  of  in- 
iquity. Now  it  is  evident,  that  such  characters 
could  believe  only  with  the  understanding,  or  with 
a  mere  intellectual  assent;  for  had  they  believed 
with  the  heart,  they  would  have  been  the  servants 
of  righteousness.  It  is  not,  I  believe,  very  uncom- 
mon for  a  disobedient  hearer  of  the  gospel,  to  try 


CORDIAL  FAITH.  |49 

to  persuade  Iiimself,  and  perhaps  others  also,  that 
were  it  not  for  some  doubts,  which  he  may  errone- 
ously suppose  himself  to  be  constrained  to  enter- 
tain, respecting  the  truth  of  the  gospel,  he  would 
instantly  obey  it.  And  in  this  way,  many,  it  is 
probable,  will  continue  to  flatter  and  deceive  them- 
selves, until  a  belief  in  the  gospel  can  be  of  no  ad- 
vantage to  them. — But  could  persons  of  this  des- 
cription be  prevailed  upon  to  consider  the  case  with 
the  attention  which  its  importance  deserves,  they 
might,  it  appears  to  me,  for  the  most  part  at  least, 
be  readily  convinced  of  their  mistake.  Were  the 
greatest  temporal  interest,  and  the  greatest  tem- 
poral calamity  set  before  them  under  similar  con- 
ditions, what  would  be  the  consequence?  Would 
they  sit  still,  and  waste  their  time  in  idle  com- 
plaints  of  the  want  of  evidence?  No  my  brethren, 
every  bosom  would  instantaneously  take  fire,  and 
no  exertions  would  be  wanting  in  such  a  case. 
Or  at  least,  the  exceptions  to  this  statement  would, 
I  am  persuaded,  be  very  few.  And  what  are  the 
greatest  temporal  interests  and  calamities,  when 
compared  with  the  never  ending  felicities  and  mi- 
series of  a  future  state?  Not  so  much  as  a  single 
grain  of  sand  is  to  the  whole  earth,  or  a  single  drop 
of  water  is  to  the  whole  ocean.  Surely  these  con- 
siderations ought  to  do  more,  than  over-balance  the 
advantage  which  the  interests  of  time  derive  from 
being  visible  and  near  at  hand.     Ah!  the  concern- 


250  CORDIAL  FAITH. 

ments  of  eternity  are  not  far  off.  They  will  soon 
be  visible  also.  Let  a  (ew  more  days  pass  away, 
and  we  shall  find  ourselves  in  the  eternal  world,  in 
an  unchangeable  state,  the  associates  of  angels  and 
the  spirits  of  just  men  made  perfect;  or  outcasts 
from  the  favour  of  God,  and  exiles  from  his 
presence  forever.  Why  then  is  it  that  these  sol- 
emn and  awful  prospects  have  so  little  influ- 
ence upon  the  impenitent  hearers  of  the  gospel? 
The  case,  alas!  is  very  plain.  The  salvation  of 
Jesus  Christ  is  a  holy  salvation.  To  such  a 
salvation,  the  heart  of  man  has  naturally  a  strong 
aversion.  And  this  is  the  chief  reason  why  such 
multitudes  reject,  for  iht^  present,  the  grace  of 
God,  brought  near  to  them  in  the  gospel.  To 
real  christians,  Jesus  Christ  is  precious  in  all  his 
offices.  In  their  esteem  his  laws  are  not  less  pre- 
cious than  his  grace,  and  his  righteousness.  To 
them  his  very  name  is,  as  precious  ointment  pour- 
ed forth.  But  with  unbelievers  it  is  far  otherwise. 
Jesus  Christ  may,  indeed,  be  highly  esteemed  by 
them  as  a  Saviour  from  the  wrath  to  come.  But 
to  his  laws  and  government  they  have  very  strong 
objections.  To  the  perverse  heart  of  man,  how 
disagreeable  is  it  to  be  brought  into  a  state  of  entire 
subjection  to  the  will  of  another!  This  is  espe- 
cially the  case,  when  that  will  is  in  direct  opposi- 
tion to  our  own.  And  such  is  tlie  case  with  every 
unsanctified  heart,  and  the  pure  and  holy   laws  of 


GOTiDIAL  FAITH.  15  ( 

Jesus  Christ.  These  holy  laws  will  not  suffer  a 
single  lust  or  idol  to  be  spared,  or  a  single  duty  to 
be  neglected.  They  do  not,  indeed,  require  perfec- 
tion as  the  condition  of  salvation.  But  they  require 
truth  and  sincerity  in  the  inmost  recesses  of  the 
heart.  They  require  us  to  deny  ourselves,  to  take 
up  our  cross  and  to  follow  our  crucified  Redeemer 
whether  it  be  through  evil  or  good  report.  They 
require  us  to  put  off  the  old  man  with  his  deeds,  and 
to  put  on  the  Lord  Jesus  Christ;  to  be  humble,  and 
meek,  and  lowly  iu  spirit  as  he  was:  to  imitate  his 
patience,  his  beneficence,  his  zeal,  and  his  love 
both  to  God  and  man.  They  require  us  to  imitate 
all  the  grnces  and  virtues  which  shone  so  brightly  in 
his  life  and  in  his  death.  They  require  us  to  seek 
the  kingdom  of  heaven  in  the  first  place.  It  is  not 
necessary  to  proceed  farther.  These  observations 
upon  the  laws  of  Christ,  seem  abundantly  sufficient 
to  establish  the  truth  I  have  endeavoured  to  con- 
firm. 


SERMON  IX. 


PURIFYING    HOPE. 


1  John  iii.  3. 

And  every  man  that  hatli  this  hope  in  him  purifieth  himself  even  as 
he  is  pure. 

Very  defective  are  the  sentiments  which  even  the 
hearers  of  the  gospel  seem,  for  the  most  part,  to 
entertain  of  the  nature  of  the  religion  of  Jesus 
Christ.  Every  real  believer  will  readily  acknow- 
ledge it  to  be  an  admirable  expedient,  for  pro- 
curing penitent  offenders  the  pardon  of  sin  and 
a  title  to  eternal  life.  But  its  tendency  to  purify 
the  heart,  and  deliver  it  from  the  pollution  as  well 
as  the  guilt  of  sin,  is  too  little  regarded.  In  this 
view,  however,  it  certainly  merits  our  particular  at- 
tention. In  this  view,  as  well  as  on  account  of  the 
pardon  it  dispenses,  it  is  worthy  of  all  acceptation. — 
For  at  the  same  time  that  it  opens  a  way  for  the 
21 


J54  PURIFYING  HOt^E. 

communication  of  sanctifying  grace;  its  doctrines, 
its  rites,  and  its  most  exalted  iiojjes,  irave  a  direct 
tendency  to  purify  the  heart.  "  Beloved  now  are 
we  the  sons  of  God,  and  it  doth  not  appear  what  we 
shall  he:  hut  we  know  that  when  he  shall  appear,  loe 
shall  he  like  him,  for  we  shall  see  him  as  he  is. — 
And  every  man  that  hath  this  hope  in  him,  purifieth 
himself  even  as  he  is  pure^ 

For  miserable   mortals   to    be   adopted   into  the 
family  of  God  on   earth,    and    acknowledged    as 
his  sons  and  daughters,  is,   certainly,  an    instance 
of  astonishing  condescension.    What  may  not  they, 
who  are  so  highly  favoured  now,  expect  in  a  future 
state?     This,  language  cannot  express;  the   heart 
cannot  conceive.     It  doth  not  yet  appear  what  we- 
shall  be;  hut  we  know  that  lohen  he — vvhen   our 
Lord   and    Saviour   shall   appear,  ive  shall  be  like 
him.     Why?  because  ive  shall  see  him  as  he  is. — 
We  may  rest  assured  that  the  Wisdom  of  God,  will 
never  admit  an  individual  into  hfaven,   who  is  not 
qualified  for  its  high   and   holy  €xercises.     It  may 
also  be  observed,  that  the  contemplation  of  the  un- 
veiled glory  of  the  Son  of  God  may,  for  ought  we 
know,  ha\  e  a  tendency  to  transform  more  and  more 
into  his  likeness,  even  the  saints  in  heaven.     Thus 
jt  is,  certainly  on  earth.   Beholding  as  in  a  glass  the 
glory  of  the  Lord;  ive  are  changed   into  the  same 
image,  from  glory  to  glory  even  as  by  the  Spirit  of  the 
Lord.     And  he  that  hath  this  hope,  the  hope  of 


PURIFYING  HOPE. 


155 


being  like  Christ  in  heaven  purifieth  himself  even 
as  he  is  pure.  Purifieth  himself.  This  expression 
merits  particular  attention.  It  is  not  affirmed  that 
the  true  disciple  has  purilied  himself.  No:  this  is 
represented  as  the  daily  and  constant  business  of 
his  life.  Nor  does  he  rest  in  any  attainment.  But 
taking  his  Lord  and  Saviour  for  his  model,  he  goes 
on  from  one  degree  of  faith  and  love,  and  holiness 
unto  another,  purifying  himself  even  as  he  is  pure. 
He  that  hath  this  hope — not  merely  the  hope  of 
happiness  in  a  future  state,  or,  the  hope  of  being  de- 
livered from  final  ruin  through  the  merits  of  Christ. 
Many  alas!  possess  this  expectation  who  never  pu- 
rify themselves.  No:  it  is  not  merely  a  hope  of 
future  happiness;  but  a  hope  of  being  like  Christ 
in  a  future  state,  that  has  such  a  purifying  efficacy 
upon  a  believer  on  earth.  The  design  of  the  reli- 
gion of  Christ  is,  not  merely  to  deliver  us  from  the 
guilt;  it  is  also  intended  to  deliver  us  from  the 
power  and  pollution  of  sin;  it  is  intended  to  retrace 
upon  the  heart  the  image  of  God,  which  we  have 
lost  by  our  apostasy  from  him.  And  this  is  the 
same  thing  as  to  say,  it  is  intended  to  subdue  and 
finally  eradicate  every  guilty  passion  and  impure 
affi^ction;  that  divine  love  m,ay  not  only  he  shed 
abroad  in  the  heart,  but  exercise  an  unrivalled  and 
undisturbed  dominion  there;  or,  in  other  words,  it 
is  intended  to  render  the  believer p?f re  as  he  is  pure, 
I  need  scarcely  observe,  that  this  expression   musli 


f5g  PUraFYING  HOPE. 

not  be  takien  in  the  most  extensive  sense.  It  is  not 
for  a  sinful  mortal  to  expect  to  be  as  pure,  as  holy, 
as  the  immaculate  Redeemer,  as  the  holy  Jesus, 
the  brightness  of  the  Father'' s  glory,  and  the  express 
image  of  his  person.  This  would  be  too  much  for 
the  most  exalted  angel  to  arrogate  to  himself.  But  it 
is  the  unspeakable  privilege  of  his  humblest  disciple 
on  earth,  to  bear  a  real  resemblance  to  his  Lord  and 
Saviour;  to  he  holy  in  some  measure  as  he  is  holy. 
And  under  the  purifying  influence  of  the  Christian 
hope,  this  resemblance  will,  he  has  ground  to  ex- 
pect, be  in  a  state  of  daily  advancement. 

In  discoursing  upon  this  subject,  I  shall  en- 
deavour to  show  that  the  Christian  hope  is  neces- 
sarily attended  with  a  purifying  efficacy  upon  the 
heart  and  the  life  of  the  true  believer.  To  show 
that  the  Christian  hope  is  attended  with  such  effi- 
cacy, did  I  say?  Defective  as  the  sentiments  of 
gospel  hearers  appear  generally  to  be  upon  this  sub- 
ject, very  few  of  them  will,  it  is  probable,  under- 
take to  call  in  question  this  interesting  truth.  1 
ought,  certainly,  to  endeavour  to  do  much  more 
than  merely  to  establish  the  proposition  in  our  text. 
Yes,  my  brethren,  I  ought  to  exhibit  the  purifying 
efficacy  of  the  hope  set  before  us  in  the  gospel,  in 
the  point  of  view  best  calculated  to  produce  its  holy 
influence  upon  every  believer  present;  nay,  I  ought, 
as  far  as  it  is  in  my  povver,  to  exhibit  the  interest- 
ing truths  contained  in  the  text,  in  a  point  of  view 


PURIFYING  HOPE,  |5^ 

SO  awfully  alluring,  as  to  have  a  powerful  tendency 
to  subdue  the  most  refractory  and  insensible  heart 
into  a  willing  subjection  to  the  gospel  of  Christ. — 
Who  is  sufficient  for  these  things?  But  to  proceed. 
1.  The  Christian  hope  has  a  purifying  efficacy 
upon  a  true  believer,  because  he  evidently  perceives 
the  absolute  necessity  of  a  holy  temper  to  qualify 
him  for  the  happiness  it  sets  before  us.  Blessed 
are  the  pure  in  heart  for  they  shall  see  God.  But 
the  unholy,  the  impure  in  heart,  shall  not,  cannot 
see  him;  can  neither  form  just  ideas  of  the  excel- 
lence of  his  moral  character,  nor  be  happy  in  that 
excellence.  No:  let  an  unsanctihed  sinner  be  ad- 
mitted to  the  apartments  of  the  courts  of  the  Lord 
in  heaven;  place  him  before  the  throne  of  his  Maker, 
and  surround  him  with  the  brightest  effulgence  of 
his  glory,  it  would  be  no  advantage  to  him.  hi 
the  midst  of  all  this  light,  his  soul  would  be  in  dark- 
ness. He  would  find  himself  utterly  destitute  of  a 
capacity  to  understand  the  meaning  of  such  exhi- 
bitions of  the  divine  glory;  or,  suppose  him  to  pos- 
sess such  capacity,  the  view  would  be  to  him  quite 
overwhelming  and  utterly  insupportable.  It  must, 
indeed,  be  admitted,  that  vicious  characters  may- 
perceive  the  essential  difference  there  is  between 
virtue  and  vice,  and  that  the  former  is  greatly  pre- 
ferable to  the  latter.  But  do  such  characters  form 
correct  ideas  of  the  amiableness  of  the  one,  and  of 
thedeformitv  of  the  other?  Certainly  not.  Were  this 


]58  PURIFYING  HOPE. 

the  case,  they  would  quickly  burst  tiie  fetters  ofini- 
quity  and  reform  their  lives.  It  must  also  be  ac- 
knowledged, that  the  impure  in  heart,  may  see 
that  there  is  a  real  excellence  in  the  moral  perfec- 
tions of  their  Maker.  But  these  ideas  must  be 
Very  defective.  Were  not  this  the  case,  they  would 
be  necessarily  constrained  to  love  him  wi(h  a  su- 
preme affection;  and  this  is  the  same  thing  as  to 
say,  that  they  would  cease  to  be  impure,  and  con- 
sequently, would  cease  to  live  in  a  course  ol*  habit- 
ual and  allowed  transgression  of  his  holy  command- 
ments. Every  instance,  therefore,  of  voliiiitary  and 
habitual  transgression  manifests  a  heart  destitute  of 
the  knowledge  of  God;  destitute  of  just  ideas  of 
his  moral  perfections.  Now,  we  know,  that  in- 
stances of  this  nature,  are  far  from  being  uncom- 
mon on  earth.  And  what  reason  have  we  to  sup- 
pose the  scene  would  be  reversed  in  heaven?  The 
manifestations  of  the  divine  glory,  exhibited  to  our 
view,  in  the  dispensations  of  the  gospel  on  earth, 
are  sufficient  to  lead  every  upright  heart  to  the 
knowledge  and  the  love  of  God.  And  what  reason 
have  we  to  suppose,  that  the  heart  of  a  miserable 
offender,  who  lives  in  a  state  of  forgelfulness  of 
God,  and  in  a  state  of  opposition  to  his  most  equi- 
table laws,  amidst  the  full  blaze  of  gospel  light, 
would  be  illuminated  and  transformed  to  love,  by 
the  brightest  splendours  of  his  throne  in  heaven? 
Can  a  man  that  has  no  ear  for  musick,  relish  its 


FURIFYING  HOPE  iCQ 

most  harmonions  numb  rs?  Can  a  man  who  has 
no  taste,  relish,  or  even  understand  the  beauties  of 
an  elegatii  composition?  It  is  impossible.  And 
eqirilly  disqualified,  must  be  the  impure  in  heart 
for  the  enjoyments  of  heaven.  What  communion 
can  there  be  between  light  and  darkness?  what  fel- 
lowship between  Christ  and  Belial?  What  inter- 
course between  a  holy  God,  holy  saints,  or  holy 
angels,  and  the  impure  in  heart,  an  uniioly  sinner? 
2.  The  Christian  hope  operates,  with  a  true  be- 
liever, as  a  powerful  motive  to  purify  himself,  as 
his  Lord  and  Saviour  is  pure;  because  it  is,  in  his 
estimation,  of  the  highest  value.  He  is  not  entire- 
ly ignorant  of  the  nature  of  the  happiness,  which 
he  has  in  [)rospect.  "  This  is  life  eternal,''^  says 
our  Saviour,  "  that  they  might  know  thee,  the  only 
true  God,  and  Jesus  Christ  whom  thou  hast  sent:"^ 
And  this,  in  some  measure,  is  now  the  happiness 
of  all,  who  are  begotten  to  a  lively  anil  scriptural 
hope  of  eternal  life.  Nor  is  there  any  knowledge 
which  a  real  Christian  desires  so  much.  He  would 
much  rather  acquaint  himself  with  God,  and  with 
his  Son  Jesus  Christ,  than  with  the  whole  universe 
beside.  Here,  however,  he  can  only  see  as  thro'' 
a  glass  darkly.  After  all  his  researches,  it  is  but 
little  he  can  know  of  the  God  who  made,  and  the 
Saviour  who  redeemed  him.  But  in  heaven,  he 
will  no  longer  see  as  thro^  a  glass  darkly,  hut  face  to 
face.     Beloved  now  are  ive  the  sons  of  God,  and  it 


1^ 


PURIFYING  HOPE. 


doth  not  appear  what  we  shall  be:  hut  we  know  that 
ivhen  he  shall  appear  we  shall  be  like  him,  for  we 
shall  see  hira  as  he  is.  And  this  must  be  the  high- 
est honor,  and  most  exalted  happiness,  a  creature 
can  possibly  obtain.  What  is  it  that  gives  a  disci- 
ple the  greatest  uneasiness  and  distress  on  earth? 
Is  it  the  inroads  which  conflicting  elements  have 
made  upon  his  peace?  No,  it  is  his  unlikeness  to 
God,  prostituted  affections,  and  the  passions  in 
disorder.  What  is  it  that  constitutes  the  misery  of 
hopeless  immortals  in  a  future  state?  Deep  dun- 
geons of  eternal  darkness;  lakes  of  ever  burning  sul- 
phur; or  all  the  thunder-bolts  of  divine  vengeance, 
hurled  against  the  head  of  the  guilty  transgressor? 
No,  my  brethren,  it  is  unlikeness  to  God;  or,  in 
other  words,  a  heart  at  enmity  with  him.  Hence 
that  wild  disorder  of  guilty  affections,  and  ungov- 
erned  passions,  which  will  rend  and  tear  the  tor- 
tured breast  forever.  Hence  those  chains  of  dark- 
ness, which  will  weigh  down  in  the  fathomless 
abyss,  the  miserable  transgressor.  Now  accord- 
ing to  the  horrors  of  a  heart  at  variance  with  God 
our  Saviour,  must  be  the  blessedness  of  the  man, 
who  shall  behold  him  as  he  is.  For  he  shall  be 
like  him,  holy,  in  his  humble  measure,  as  he  is  holy. 
And,  this  is  the  same  thing  as  to  say,  he  shall  be 
eminently  qualified  for  all  the  enjoyments  of  an  im- 
mortal creature. — It  is  not  merely  from  consider- 
ations of  this  nature,  that  the   children  of    God 


PUllIPYING  HOPE.  lg| 

derive  their  knowledge  of  that  happiness,  which  is 
in  reserve  for  them.     No,  of  the  nature  of  this  hap- 
piness, they  have  even  in  the  present  state  of  dark- 
ness and  imperfection  some  foretaste.     They  have 
experienced  ^e  wormwood  and  the  gall  of  a  heart 
at  enmity  with  God.     They   know  what  it  is  to 
have  the  breast  rent  and  torn  with  disordered  and 
conflicting  passions; — what   it    is  to  suffer  the  re- 
morse of  an  accusing  conscience.     They  also  know 
what  it  is  to  be  reconciled   to  God,  and  to  their 
own  consciences;  what  it  is  to  have  the  love  of  God 
shed  abroad  in  the  heart,  and  to  enjoy  communion 
with    him  and  with  the  saints.     And   how  insup- 
portable must  be  the  thought  of  losing  all  this  hap- 
piness, and  suffering  all  this  misery  forever.    Pow- 
erful   motives,  surely,  to    induce   the   children  of 
God  to  purify  themselves,  even  as  their  Lord  and 
Saviour  is  pure. — We  must  not,  however,  rest  the 
interesting  case  entirely  on  such  motives  as  these, 
powerful  and  pure  as  they  evidently  are.     No,  the 
real  believer,  in  this  interesting  case,  is  actuated  by 
motives  still  more  powerful;  or,  at  least,  still  more 
sublime.     When  he  compares  his  present  situation 
and  hopes,  with   his  former  state  of  unregeneracy 
and    unbelief;    and,  especially,    when    he   realises 
what  his  Saviour  has  done  and  suffered  for  him,  it 
is  impossible  for  him  not  to  feel  a  deep  sense  of  ob- 
ligation, accompanied  by  an  affectionate  desire  to 
make  some  returns  for  such  love.     But  what  re- 
22 


IQ2  PURIFYING  HOPE. 

turns  shall  he  make?  Will  the  Lord  be  pleased  with 
thousands  of  rams,  or  ten  thousand  rivers  of  oil? 
Will  he  be  jDleased  with  any  sacrifices,  in  which 
the  heart  has  no  share?  No,  my  brethren.  A  heart 
purified  from  the  pollution  of  sin  is  the  mast  ac- 
ceptable offering  he  can  present  to  his  gracious  de- 
liverer, who  came  to  purify  to  himself  a  peculiar 
people,  and  to  render  them  zealous  of  good  works. 

3.  What  a  man  hopes  and  waits  for  with  the 
greatest  earnestness,  will  of  necessity,  occupy 
much  of  his  thoughts.  And  contemplations  upon 
objects  so  pure  and  holy  as  those  of  the  Christian's 
hope,^  must  have  a  direct  tendency  to  purify  the 
heart.  How  is  it  possible  for  any  one  to  behold 
the  Holy  Jesus,  labouring  and  toiling  for  us,  ex- 
posed to  the  bitterest  reproach  for  us,  sufferings 
dying  upon  the  accursed  tree  for  us,  and  yet  im- 
bibe nothing  of  his  spirit?  How  is  it  possible  for 
any  to  contemplate  him  now  at  the  right  hand  of 
his  Father,  shining  in  all  the  splendors  of  his  Fa- 
ther's holiness,  and  at  the  same  time  arrayed  in  all 
the  majesty  of  dying  love,  without  loving  him, 
and  becoming  like  him?  Beholding  as  in  a  glass 
the  glory  of  the  Lord  we  are  changed  into  the  same 
image  from  glory  to  glory,  from  one  degree  of  pu- 
rity to  another. 

4.  Lastly: — the  Christian's  hope  has  a  purifying 
influence  upon  the  true  believer,  because  he  consi- 
ders all  his  actions,  and  all  his  thoughts  and  desires 


PURIFYING  HOPE.  Jgg 

ever  open  to  the  inspection  of  the  pure  and  holy 
eyes  of  his  Redeemer. — Does  the  daring  transgres- 
sor know  that  he  is  sinning  in  the  presence  of  his 
Judge,  who  will,  most  assuredly,  render  to  every 
one  acco'dingto  his  works?  If  he  knows  this,  it  is 
impossible  that  he  should  consider  it  as  he  ought. 
The  Christian  not  only  knows,  but  he  also  lays  to 
heart,  this  most  impressive  truth,  as  it  is  taught  in 
the  holy  Scripture.  Yes,  he  considers  himself  al- 
ways in  the  presence  of  his  Lord  and  Saviour, 
whose  approbation  he  is  most  solicitous  to  obtain — 
always  in  the  presence  of  his  merciful  Redeemer, 
who  will  not  fail  most  mercifully  to  reward  the 
humblest  labours  of  genuine  love  in  a  disciple — and 
always  in  the  presence  of  the  Judge  of  all  the  earth, 
who  will  not  suffer  the  impenitent  transgressor  to 
escape  with  impunity. 


SERMON  X. 


THE    EXCELLENCE    OF    THINGS    UNSEEN 
AND  ETERNAL. 


3  Cor.   iv.  18. 

We  look  nof  at  the  things  which  are  seen;  but  at  the  things  which 
are  not  seen;  for  the  things  which  are  seen  are  temporal,  but  the 
things  which  are  not  seen  are  eternal. 

**  IF  in  this  life  only  ive  have  hope  in  Christ,'''' 
says  the  apostle,  in  his  first  epistle  to  the  church 
at  Corinth,  "  lue  are  of  all  men  most  miserahUy 
Great,  indeed,  are  the  trials  and  afflictions,  to 
which  the  primitive  preachers  of  the  gospel  were 
exposed.  They  had,  in  a  very  emphatical  and  pe- 
culiar sense,  to  deny  themselves  and  to  take  up  their 
cross.  They  had  to  face  the  frowns  of  the  world, 
and  the  rage  of  infernal  powers.  They  were  not 
permitted  to  proclaim  to  perishing  transgressors  the 
salvation  of  Jesus  Christ,  without  exposing  their 
lives  to  imminent  danger.    We  must  not,  however, 


IQQ  THE  EXCELLENCE  OF  THINGS 

conclude  that  ihej  were,  upon  the  whole,  more 
wretched  than  other  men.  Their  peculiar  trials 
and  afflictions  were  more  than  compensated  by  en- 
joyments, which  are  also  peculiar; — bv  enjoyments 
with  ichich  a  stranger  intermeddleth  not. 

In  the  chapter,  out  of   which,  the  words  of  our 
text  are  selected,  the  truth  of  this  observation  is,  in 
R  very  striking  manner  exemplified  and  confirmed. 
In  the  name  of  a  number  of  his  suffering  brethren 
as  well  as   in  his  own,  Paul  could  say:  "  So  then 
death  worketh  in  us:   We  are  always  delivered  unto 
death — always  hearing  about  in  our  body  the  dying 
of  the  Lord  Jesus.^^     But  Paul  and   his  suffering 
brethren,  were  far  from  sinking  under  the  weight  of 
their  afflictions.     In  the  triumphs  of  Christian  joj' 
they  could  also  say;  ^'We  are  troubled  on  every  side 
yet  not  distressed;  perplexed,  but  not  in  despair;  per- 
secuted, but  not  forsaken  — Knowing  that  he  that 
raised  up  the  Lord  Jesus,  shall  raise  up  us  also  by 
Jesus,  and  present  us  with  you.     For  ivhich  cause 
tve  faint  not;  but  tho^  our  outward  man  perish,  our 
inward  man  is  renewed  day  by  day.     Our  light  af- 
fliction which  is  but  for  a  moment,  worketh  for  us  a 
far  more  exceeding  and  eternal  iceight  of  glory. 
While  loe  look  not  at  the  things  which  are  seen,  but 
at  the  things  that  are  not  seen.     For  the  things  that 
me  seen  are  temporal,  but  the  things  that  are  un- 
seen are  eternaU^     May  such  views  of  everlasting 
interests  be  our  com.fort  under  all   the  calamities 

^--:■i^>^ 


UNSEEN  AND  ETERNAL.  ]g7 

of  life,  and   our  support   in   the    solemn    hour    of 
death! 

I.  Now  that  this  may  be  the  case,  we  must  turn 
away  our  eyes  from  viewing  vanity;  we  must  turn 
aside  from  all  the  allurements  of  this  world,  to  con- 
template with  fixed  attention,  the  great  concern- 
ments of  eternity.  Why  is  it,  my  brethren,  that 
these  great  interests  are  so  generally  neglected  by 
the  children  of  men?  May  I  not  be  more  particular 
and  ask;  why  is  it  that  these  great  interests  are  so 
generally  neglected  even  by  the  people  I  am  now 
addressing?  Have  any  of  you  after  mature  consi- 
deration, determined  to  renounce  forever  all  hope  of 
a  happy  immortality?  Have  any  of  you,  after  pro- 
per attention  to  the  subject,  determined  that  what- 
ever others  may  do,  you  will  take  the  transitory 
interests  of  this  life  as  your  inheritance, — your  chief 
happiness,  your  all?  I  cannot  adopt  this  opinion. 
It  does  not  appear  to  me  possible  for  one  in  the  so- 
ber exercise  of  his  reason,  to  entertain  for  a  moment, 
a  resolution  so  desperate.  I  am  fully  persuaded, 
that  they  who  are  in  the  eager  pursuit  of  tem- 
poral, to  the  neglect  of  everlasting  happiness,  have 
not  considered  the  case  maturely;  do  not  know 
what  it  is  they  have  chosen,  and  what  it  is  they  are 
rejecting.  For  did  they  know  this:  Nay,  could 
they  only  be  prevailed  upon  to  consider  it  with  due 
attention,  they  would  undoubtedly  act  a  wiser 
part.     But  the  apostle  Paul  and  his  persecuted  bre 


;jg8  'THE  EXCELLENCE  OF  THINGS 

thren  did  consider  with  the  most  profound  attention, 
the  interesting  case.  JVe  look  not,  or  as  Dr,  Dod- 
dridge very  properly  renders  the  passage,  we  are  not 
aiming  at  the  things  ivhich  are  seen  and  temporal., 
hut  at  the  things  which  are  unseen  and  eternal. 
This  implies, 

1.  A  hearty  as  well  as  a  deliberate  preference  of 
the  latter  to  the  former.  Many  attempts  have  been 
made  to  reconcile  religion  with  the  world.  But 
these  attempts  have  always  been,  and  must  always 
be  unsuccessful.  God  and  Mammon,  Life  and 
Death  are  set  before  us  in  the  gospel.  And  if  we 
wish  to  live  in  the  best  sense  of  that  term,  we  must 
choose  life  and  the  way,  that  leads  to  it: — we  must, 
without  the  least  hesitation,  prefer  the  favour  of 
God  and  his  service,  to  all  the  pleasures  of  sin;  to 
all  the  enjoyments  of  this  world. 

2.  Looking  at  the  things  unseen  and  eternal^  im- 
plies a  diligent  and  persevering  attention  to  the 
measures  necessary,  in  order  to  obtain  them.  Do 
the  children  of  the  world  rest  in  the  mere  prefer- 
ence of  temporary  interests,  as  their  inheritance? 
Do  they  inquire.  Who  loill  show  us  any  earthly 
good,  and  then  repose  themselves  in  a  state  of  tor- 
pid indolence?  No:  they  rise  early,  they  put  forth 
their  hands  upon  the  rock,  and  overturn  the  moun- 
tains of  difficulty.  They  compass  sea  and  land  in 
pursuit  of  their  favourite  enjoyments,  the  objects  of 
their  supreme  regard. 


UNSEEN  AND  ETERNAL.  109 

And  will  the  christian,  think  you,  content  him- 
self with  a  mere  preference  of  everlasting  to 
temporary  interests,  without  any  correspondent 
exertions  to  secure  the  objects  of  his  supreme  re- 
gard? It  is  impossible.  He  has  seen,  and  he  has  ex- 
perienced the  emptiness  and  vanity  of  earthly  things. 
He  has  also  in  some  measure,  seen  and  experienced 
the  excellence  of  everlasting  interests.  He  cannot 
therefore,  do  otherwise  than  seek  with  persevering 
diligence  to  obtain  them.  We  do  not,  indeed,  ven- 
ture to  affirm  that  his  diligence  is,  in  this  instance, 
uniformly  equal  to  that  which  is  commonly  em- 
ployed in  the  prosecution  of  temporary  interests. 
For  the  children  of  this  world  are  wiser  in  their  gen- 
eration, than  the  children  of  light.  But  this  we 
can  say,  that  a  real  christian  cannot  rest  without 
some  evidence  of  cancelled  guilt,  and  a  comfortable 
hope  of  a  happy  immortality.  He  may,  indeed, 
and  too  often  does,  sink  into  a  state  of  guilty  re- 
missness. But  this  he  will  lament  in  the  bitterness 
of  his  soul.  Often  in  the  language  of  holy  David, 
or  in  similar  expressions,  does  he  cry,  "  My  soul 
cleaveth  to  the  dust;  quicken  thou  me  according  to 
thy  word.^^ 

•*  Lord  shall  I  lie  so  sluggish  still. 
And  never  act  my  part." 

And  when  at  any  time  the  Holy  Spirit  condescends 
to  breathe  upon  his  languid  heart,  his  strength  is 
23 


V 


J  70  1"^  EXCELLENCE  OF  THIMGS 

instantly  renewed,  his  zeal  takes  fire,  his""  aflec- 
tions  soar  on  high,  he  mounts  up  as  on  the  wings 
of  an  eagle  to  grasp  the  prize.  Nor  is  it  only  in 
the  house  of  God,  and  in  the  exercises  of  devotion 
that  the  Christian  feels  the  importance  of  everlast- 
ing interests  and  rises  above  the  world.  To  keep 
these  interests  in  view,  and  to  press  after  them  with 
diligence  and  zeal  is  the  business  of  his  life.  To 
temporary  concerns,  he  will  indeed,  pay  a  careful 
and  proper  attention.  But  every  interest  he  counts 
but  loss,  and  every  labour  is  in  his  estimation, 
worse  than  in  vain,  which  are  in  no  way  conducive 
to  the  great  livierests  of  eternity.  Far  from 
being  saiisiud,  if  lie  can  only  escape  the  wrath 
to  come,  and  be  allowed  an  entrance  into  hea- 
ven, when  he  is  not  permitted  to  stay  on  earth 
any  longer,  it  is  his  affectionate  and  daily  care,  to 
grow  in  grace;  to  get  clearer  ideas  of  spiritual  in- 
terests, and  to  feel  their  quickening,  purifying  in- 
fluence more  and  more.  And  he  is  particularly  soli- 
citous, as  he  approaches  the  end  of  his  mortal 
course,  to  be  better  prepared  for  the  pure  visions 
and  enjoyments  of  the  heavenly  state. 

Thus,  to  look  not  at  the  things  that  are  seen,  hut 
at  those  which  are  unseen  will,  indeed,  require 
much  attention  and  vigorous  exertion.  For  earth 
and  hell  obstruct  our  course.  But  these  considera- 
tions, instead  of  discouraging  or  damping  the  zeal 
of  the  faithful  disciples  of  Christ,  inspire  them  with 
greater  ardour  in  his  service.     Nor  do  they  con- 


^    Mm 


UNSEEN  AND  ETERNAL.  |7| 

sider  any  attentions  too  great,  or  any  toils  or  suffer- 
ings too  severe,  in  order  that  tliey  may  maintain 
the  glorious  prize  in  view. 

II.  lam  now  led  to  propose  some  motives  to  induce 
each  of  us  to  imitate  the  Apostle  in  this  instance. 
And  here  the  superior  excellence  of  things  unseen, 
must  certainly  claim  our  particular  and  serious  at- 
tention. It  will  not,  however,  I  am  disposed  to 
think,  be  necessary  to  dwell  long  upon  this  subject, 
interesting  as  it  must  appear  to  every  reflecting 
mind.  The  insufiiciency  of  the  things  that  are  seen 
and  temporal  to  afford  us  true  peace  and  happiness, 
will  be  generally  admitted.  The  world  may  prom- 
ise much;  but  have  these  promises  been  ever  ful- 
filled to  a  single  individual?  No  never.  They^ 
who  have  expected  their  chief  happiness  from  the 
world,  have  always  been  disappointed.  In  confirma- 
tion of  this  sentiment  I  might  venture  to  appeal,  even 
to  the  youth  of  this  assembly.  Enchanting  as  the 
prospect  before  them  in  life  may  appear,  they  must 
know  that  they  have  often  been  disappointed  in  their 
expectations  from  the  world.  And  they  may  rest 
assured  that,  while  they  expect  their  all  from  the 
world,  such  will  always  be  the  case.  Go  to  the 
aged  who  know  what  the  enjoyments  and  the  suf- 
ferings of  this  life  are,  and  learn  from  them,  what 
you  have  to  expect  from  the  things  that  are  seen. 
And  if  you  would  form  correct  ideas  of  their  com- 
parative value,  when  everlasting  interests  are  taken 


m 


J  72  '"HE  EXCELLENCE  OF  THINGS 

into  view.  Go  to  the  dying  bed  of  a  triumphant 
Christian,  or  awakened  sinner,  and  it  will  instruct 
you.  Could  our  youth  be  prevailed  upon  thus  to 
avail  themselves  of  the  experience  of  others,  how 
much  disappointment,  and  guilt,  and  misery  might 
they  avoid. 

What  is  it  in  the  world,  that  affords  us  the  great- 
est satisfaction?  Riches,  honours,  and  the  plea- 
sures of  sense?  No,  my  brethren,  but  the  exercise 
of  the  social  affections,  or  friendship  in  the  most 
extensive  sense  of  that  term.  But  how  often  does 
the  friend  in  whom  we  confide,  prove  faithless  to 
his  trust!  "  Mem  is  to  man  the  sorest^  surest  illJ' 
What  inroads  do  groundless  jealousies,  and  the  va- 
rious imperfections  of  the  present  state  make  upon 
our  social  intercourse!  How  often  do  we  see  our 
dearest  friends  in  a  state  of  deep  affliction,  without 
having  it  in  our  power  to  afford  them  any  essential 
relief?  And  how  do  we,  in  our  distress,  look  to 
them  in  vain  for  relief?  But  in  heaven,  the  scene 
will  be  happily  reversed.  There  the  inhabitants 
shall  not  say,  1  am  sick.  Neither  pain,  nor  disease, 
nor  any  affliction  will  find  admittance  there.  Nor 
will  the  pleasures  of  social  intercourse  be  ever  mar- 
red in  that  happy  state  by  groundless  jealousies,  dis- 
cordant sentiments,  or  any  imperfection.  To  meet 
our  pious  friends  and  relations  there  in  absolute 
perfection,  where  every  lovely  quality  will  be  love- 
lier still,  and  to  meet  to  part  no  more:  what  happi- 


UNSEEN  AND  ETERNAL.  173 

ness!  There  shall  we  also  meet,  should  we  be  num- 
bered among  the  righteous,  with  apostles,  and  pro- 
phets, and  martyrs,  and  confessors,  and  saints  of 
every  kindred,  and  tongue  and  people. 

This,  however,  will  constitute  a  very  inferior 
part  of  the  happiness  of  heaven.  There  shall  we 
meet  with  our  Redeemer,  who  became  incarnate, 
and  toiled,  and  suffered,  and  died,  and  rose  again 
for  us.  The  vision  of  his  glory,  will  add  new  charms 
to  the  glories  of  the  heavenly  state.  Nor  shall  we 
only  behold  him  at  a  distance.  We  shall  be  near 
him  and  shall  resemble  him.  "  Beloved  now  are 
ive  the  S071S  of  God,  and  it  doth  not  appear  what  we 
shall  be:  but  when  he  shall  appear  we  shall  be  like 
him;  for  we  shall  see  him  as  he  w."  Thus  we  may 
see,  that  the  things  that  are  not  seen,  are  of  vastly 
superior  excellence  to  all  the  interests  of  this  life. 
How  great  then  must  the  difference  appear,  when 
we  consider  that  the  latter  are  temporal,  but  the 
former  are  eternal. 

It  is  possible,  that  some  of  the  people  of  this 
audience  may  not  entirely  acquiesce  in  the  represen- 
tation we  have  given  of  the  things  of  this  life. — 
Let  it  then  be  admitted  that  earthly  enjoyments 
may  afford  all  the  happiness  which  the  most  san- 
guine, inexperienced  youth  can  imagine.  But  let 
it  be  remembered,  that,  with  all  these  advantages, 
they  would  still  be  temporal;  endure  only  for 
a  time:   and  then   vanish    awav  like  a  mornins: 


174  '^'*^^  EXCELLENCE  OF   J'HINGS 

dream.  What  then  can  they  avail  in  that  moment- 
which  after  a  few  years  at  most,  will  arrive,  when 
our  connexion  with  them  shall  be  broken  forever? 
The  solemn  period  cannot  be  very  remote,  when  the 
spring  shall,  for  the  last  time,  clothe  the  earth  in 
verdure;  when  the  sun,  having  performed  his 
last  revolution,  will  shed  his  expiring  beams 
upon  the  affrighted  nations;  and  the  earth  with 
the  fruits  thereof  shall  be  burnt  up.  Yes,  my 
brethren,  the  solemn  period  is  fast  approaching, 
when  time  itself  shall  be  no  more;  when  all  that 
escapes  the  general  wreck  of  mortal  things  shall  be 
swallowed  up  in  the  boundless  ocean  of  eternity. 
For  the  fashion  of  the  world  passeth  away.  Its 
pomps  and  glory,  its  treasures  and  enjoyments  will 
soon  be  buried  in  its  ruins.  And,  Oh,  how  small 
a  portion  of  that  fleeting  vapour,  time,  do  we  enjoy! 
How  often  is  the  tender  infant  nipt  in  the  bud, 
and  consigned  to  an  untimely  grave!  How  often  is 
the  rising  youth  cut  down  in  the  pride  of  his  strength! 
Nor  is  it  long  before  our  frail  natures,  crushed 
beneath  the  weight  of  increasing  years,  would  sink 
into  the  ditst.  Thus  transitory  as  well  as  vain,  are 
all  the  enjoyments  of  this  life.  Thus  in  a  moment 
do  the  pomps  and  the  pleasures,  the  possessions 
and  the  honours  of  this  world  pass  away.  But 
the  things  which  are  unseen  and  eternal,  will  en- 
dure forever. 


UNSEEN  AND  ETERNAL.  175 

The  saints  in  heaven  will  flourish  in  unfading 
youth:  after  the  resurrection,  the  body  will  be  im- 
mortal as  the  soul.  Nor  will  the  faculties  of  the 
one,  or  the  power  of  the  other,  be  in  the  least  im- 
paired by  the  greatest  lapse  of  ages.  Things  un- 
seen are  all  immortal.  The  new  Jerusalem  hath 
everlasting  foundations.  The  flowers  of  Paradise 
never  wither  or  decay.  The  river  which  proceeds 
from  the  throne  of  God  and  of  the  Lamb,  is  a  never 
failing  stream.  Nor  will  the  enjoyments  of  heaven, 
like  those  of  this  earth  ever  lose  their  relish,  and 
pall  upon  the  taste.  No:  after  the  greatest  waste 
of  eternal  ages,  they  will  be  ever  new  and  ever 
growing.  How  great  and  how  interesting  do  the 
things  unseen  and  eternal,  from  this  review,  appear; 
but  how  inconsiderable  the  things  which  are  seen 
and  temporal! 

May  we  not  then  hope  that  these  observations 
will  be  sufficient  to  induce  each  of  us  to  imitate  the 
apostle  in  looking  chiefly,  not  at  the  things  which 
are  temporal  and  fugitive;  but  at  the  things  which 
are  unseen  and  eternal? 


SERMON  XL 


PREVAILING  TRAYER. 


Gex.  xxxii.  2G. 

I  will  not  let  thee  go,  except  thou  bless  me. 

This  may,  at  first  view,  appear  a  very  presumptu- 
ous resolution.  Can  it  be  supposed,that  Jacob  knew 
whom  he  was  adclressing,in  this  confident  language? 
Did  he  know  that  it  was  not  an  ordinary  man  witU 
whom  he  was  now  wrestling;  that  it  was  an  angel, 
the  angel  of  the  covenant;  the  Son  of  God  in  the 
likeness  of  human  flesh?  Yes,  he  seems  to  have 
known  it.  This  may  be  inferred,  from  his  extreme 
solicitude  to  obtain  a  blessing  from  this  great  Per- 
sonage. For  neither  the  blessing  of  any  mere  man, 
or  ordinary  angel,would  have  been  of  much  account 
to  Jacob,  in  this  trying  conjuncture.  It  may  also 
be  inferred  from  the  name,  by  which  he  distinguish- 
ed the  scene  of  this  ever  memorable  conflict.    And 


178  PUEVAILTNG  PUAYER. 

he  called  the  name  of  that  place  Peniel,  lliat  is,  the 
face  of  God,ybr  I  have  seen  God,  says  he,  face  to 
face,  and  my  Ufe  is  preserved.  And  such  appear 
to  have  been  the  sentiments  of  the  prophet  Hosea^ 
who,  alhiding  to  this  extraordinary  event,  affirms 
that  Jacob  had  power  with  God — and  prevailed. 

But  is  it  not  strange,  that  the  Son  of  God  should 
condescend  thus  to  assume  the  form  or  appear- 
ance of  a  man,  and  in  that  form  to  wrestle  with 
Jacob? — that  he  should  take  such  notice  of  his- 
servant,  and  distinguish  him  by  such  signal  tokens 
of  his  great  mercy?  Yes,  it  is  strange.  But 
it  is  more  so,  that  he  should  in  the  fulness  of 
time  assume  a  real  body;  that  he  should  become  in- 
carnate, and  in  his  human  nature  enter  the  lists  with 
the  powers  of  darkness,  and  die  upon  the  cross  for 
our  salvation.  But  this  he  has  done.  And  it  ought 
not  surely  to  be  considered  incredible,  that  with 
this  scene  in  view,  he  should,  in  this  early  age  of 
the  church,  condescend  to  give  his  servant  Jacob 
now  in  deep  affliction,  a  palpable  evidence  of  his 
future  incarnation,  and  at  the  same  time  a  palpable 
demonstration  of  the  power  of  faith. 

The  church  at  this  time  was  only  in  its  infancy. 
Abraham,  Jacob's  grandfather,  appears  to  have  been 
the  first  member  of  the  holy  society  denominated  the 
visible  church.  It  was,  certainly,  proper  that  in- 
structions should  be  communicated  in  a  manner  cor- 
responding to  a  state  of  infancy.     And  this  was,  we 


PREVAILING  PRAYER.  j-yg 

iinri,  in  fact,  the  case  not  only  in  this  instance,  but 
generally,  under  the  old  dispensation. 

When  oar  first  parents  were  expelled  from  para- 
dise, a  flaming  sword  turning  every  way  to  guard 
the  tree  of  life,  and  to  point  out  the  impossibility  of 
obtaining  life  by  the  works  of  the  law,  was  exhi- 
bited to  their  view.  The  Divine  law  was  deliver- 
ed upon  mount  Sinai,  in  the  midst  of  thunderings 
and  lightnings,  and  other  sensible  tokens  of  the 
presence  of  God.  When  Balaam  was  to  be  deter- 
red from  uttering  a  curse  against  the  people  of  God, 
an  angel  vvas  directed  to  obstruct  his  way  with  a 
drawn  sword  in  his  hand.  Often  were  angels,  in 
the  likeness  of  men,  dispatched  from  heaven,  with 
important  messages  to  the  children  of  Israel.  And 
measures  of  this  nature,  were  happily  calculated  to 
awaken  an  awful  attention;  to  afford  a  resistless 
evidence  of  the  existence  and  providence  of  the  true 
and  living  God,  and  of  the  reality  of  the  revelations 
he  was  pleased  to  make  to  apostate  man. 

Next  to  Abraham,  Jacob  appears  to  have  been 
the  most  distinguished  of  the  Jewish  Patriarchs. 
From  him,  the  Church,  both  under  the  old  and 
new  dispensations,  was  to  derive  a  very  expressive 
denomination.  It  was  therefore  proper,  that  he 
should  undergo  such  trials  as  would  have  a  tenden- 
cy to  fit  him  for  his  important  station,  and  the  part 
assigned  him  in  future  life.  And  such,  undoubtedly, 
was   the  scene  which  claims  our  particular  atten- 


J  go  PREVAILING  PRAYER. 

tion.  Jacob  was  at  this  time,  in  great  distress. 
Esau,  whose  displeasure  he  had  incurred  by  adopt- 
ing some  very  unjustifiable  measures,  in  order  to 
obtain  the  paternal  blessing,  was  now  on  his  way 
to  meet  him,  with  four  hundred  men.  This  was  a 
force  which  he  was  by  no  means  prepared  to  resist. 
That  Esau's  intentions  were  hostile,  he  had  much 
reason  to  apprehend.  Nor  had  he  any  resource, 
but  in  the  protection  of  the  God  of  his  Fathers, 
Abraham  and  Isaac.  To  him  therefore,  he  had 
recourse  by  fervent  persevering  supplication.  "  0 
God  of  my  father  Abraham  and  God  of  my  father 
Isaac,  the  Lord  ivhich  saidst  utiio  me,  return  to 
thy  country  and  to  thy  kindred,  and  I  will  deal 
well  with  thee;  I  am  not  ivorthy  of  the  least  of  all 
the  mercies,  and  of  all  the  truth  which  thou  hast 
shewed  unto  thy  servant:  for  ivith  my  staff  I  passed 
over  this  Jordan:  and  now  I  am  become  two  bands: 
Deliver  me  I  pray  thee,  from  the  hand  of  my  brother, 
from  the  hand  oj  Esau,  for  I  fear  him  lest  he  will 
come  and  smite  me  and  the  mother  with  the  children. 
And  thou  saidst  I  loill  surely  do  thee  good,  and 
make  thy  seed  as  the  sand  of  the  sea,  ivhich  cannot 
be  numbered  for  muhitude.^^  He  did  not,  however, 
rest  in  supplications  alone.  Agreeably  to  the  cus- 
tom of  the  times  in  which  he  lived,  he  sent  before 
him  a  very  liberal  present,  to  appease  his  brother's 
wrath.  And  having  conducted  his  family  over  the 
ford  Jabbok,  he  Avas,  Moses  informs  us,  left  alone; 


PREVAILING  PRAYER.  ]8| 

that  without  disturbance,  he  might,  we  have  rea- 
son to  believe,  spend  the  remainder  of  the  night  in 
earnest  prayer.  How  great  must  have  been  his 
surprize  when  he  found  himself  arrested  by  the 
powerful  arms  of  one  he  knew  not,  and  whom  he 
would  probably,  at  first,  suppose  to  be  an  enemy 
frou)  his  brother's  camp.  And  there  wrestled  with 
him  a  man  until  the  breaking  of  day.  Wrestled 
with  him!  And  was  it,  perhaps,  some  of  the  peo- 
ple now  present  will  be  ready  to  say,  was  it  con- 
sistent with  the  dignity  of  the  Son  of  God,  to  en- 
gage in  wrestling  with  his  servant  Jacob?  Yes,  it 
was  perfectly  consistent.  Let  me  ask  the  most 
sceptical  in  this,  or  any  other  audience,  have  you 
never  met  with  powerful  resistance  from  an  un- 
known, invisible  hand,  thwarting  your  best  con- 
certed schemes,  withering  your  strength,  and  blast- 
ing your  earthly  comforts,  that  you  might  be  brought 
to  seek  your  all  from  God?  This  is,  certainly,  far 
from  being  an  uncommon  case.  And  it  ought,  most 
assuredly,  to  be  ascribed  to  Divine  agency.  What 
difference  does  it  make  to  us,  whether  this  agency 
is  mediate  or  immediate;  whether  the  co-operation 
of  second  causes,  is  employed  in  such  dispensations 
of  providence,  or  whether  the  whole  agency  is  to 
be  considered  supernatural  and  divine? 

But  Jacob  was  not  a  sceptic.  He  was  not  a  ca- 
viller against  the  great  truths,  either  of  natural  or 
revealed  religion.     No:  he  was  a  pious  worshipper 


182  PREVAILING  PKAYEK. 

ol  the  true  God.  He  was  a  true  believer  in  the  fu- 
ture incarnation  of  the  Son  of  God.  The  appeal  ought 
therefore  rather  to  be  made  to  the  same  character. 
Say  then  je  humble  disciples  of  the  cross,  have 
you  never  experienced  any  similar  trials  of  your 
faith  and  your  steadfastness  in  the  covenant  of  your 
God?  Have  you  never  been  reduced  to  such  press- 
ings traits,  as  to  be  forced  to  exclaim  with  this  afflic- 
ted patriarch  in  another  case,  all  these  things  are 
agaitist  me?  Such  trials  are  certainly  by  no  means 
uncommon,  nor  are  they  without  their  use.  They 
seem  to  be  as  necessary  in  the  Christian  life,  as 
storms  and  tempests  in  the  air  we  breathe. 

And  there  ivrestled  ivith  him  a  man  until  the  break- 
ing of  the  day.  Why?  Not,  surely  to  try  the  effi- 
cacy of  his  natural  strength:  but  to  try,  and  to  in- 
crease his  faith.  And  nothing,  it  appears  to  me, 
can  be  imagined  better  calculated  to  answer  these 
important  purposes. 

Jacob  was  at  this  time,  in  great  distress  and  in 
great  fear.  God  Almighty  had,  indeed,  direct- 
ed him  to  return  to  his  country,  and  promised  to 
make  his  seed  as  the  sand  of  the  sea.  But  might 
he  not  doubt,  whether  the  promise  was  absolute  or 
conditional;  and  if  the  latter,  whether  he  had  fulfill- 
ed its  conditions,  so  as  to  be  entitled  to  its  blessings? 
However  this  miglit  be,  he  had  we  find,  already 
importunately  pleaded  this  gracious  promise  before 
pod.     And  he  was  now,  we  have  reason  to  believe, 


PREVAILING  PRAYER.  jg^ 

left  alone,  for  this  very  purpose — that  he  might 
even  wrestle  with  God  in  humble,  importunate 
prajer  for  his  protection  and  blessing.  But,  what 
may  we  suppose  the  state  of  his  mind  to  be; 
and  what  horrors  may  we  not  suppose  to  have  seiz- 
ed him,  when  thus,  in  his  own  apprehension,  he  was 
suddenly  arrested  by  a  powerful  foe  from  the  camp 
of  his  brother!  Would  he  not  naturally  conclude 
that  the  presents  he  had  despatched  to  appease 
Esau  were  inefficacious,  and  that  his  beloved  family 
were  already  cut  off;  that  an  armed  band  has  been 
despatched  to  smite  the  mother  ivith  the  children?— r 
But  it  was  not  in  his  power  to  fly  to  their  reliefj 
whatever  their  situation  might  be,  and  how  much 
soever  they  might  need  his  assistance.  No,  he  was 
held  in  arms  from  which  it  was  not  possible  for  him 
to  extricate  himself.  Never  it  appears  to  me,  unless 
Abraham  be  an  exception,  was  the  faith  of  a  poor 
mortal  put  to  a  severer  trial.  But  he  cast  not  away 
his  confidence,  which,  in  the  issue,  had  a  great  re- 
compense of  reward.  Nay,  he  rose  in  the  greatness 
of  his  strength,  rather  in  strength  not  his  own;  in 
the  strength  of  the  Captain  of  his  and  our  salvation. 
whom  he  now  found,  it  appears,  to  be  in  his  arms, 
and  even  refused  to  let  him  go,  until  he  had  obtain- 
ed from  him,  the  blessing  which  he  sought.  "  / 
loill  not  let  thee  go ^  except  thou  bless  me."  Nor  did 
he  wrestle  for  the  blessing  in  vain.  As  aprincp  hr 
hadpoirer  with  God  and  prevailed. 


J  34  PHEVAILING  FKAYEK. 

Trembling;  penitenr!  behold  your  example  and 
your  encouragement.  We  must  not  imagine,  that 
the  throne  of  grace  is  less  accessible  now  than  it 
was  under  the  old  dispensation;  but  rather  the  re- 
verse. We  must  not  imagine,  that  importunate  ad- 
dresses to  this  throne,  are  less  acceptable  or  less  effi- 
cacious, now,  than  when  Jacob  wrestled  and  pre- 
vailed. Nor  must  we  imagine,  that  an  humble  de- 
termination to  be  blessed,  to  take  no  denial  in  a 
^  case  of  such  extreme  necessity,  will  be  less  avail- 
ing now,  than  when  Jacob  had  power  with  God. 
For  the  Idngdom  of  God  still  suffereth  violence,  and 
the  violent  take  it  by  force.  The  language  of  our 
text  must  be  highly  pleasing  to  the  great  Author  of 
our  salvation.  A  regard  to  our  own  happiness  is  a 
first  principle  in  our  nature.  It  cannot,  therefore, 
surely,  be  offensive  to  the  author  of  our  existence, 
to  observe  a  creature  acting  in  conformity  to  a  prin- 
ciple derived  from  himself.  No;  he  delightetk  not 
in  the  death  of  a  sinner,  hut  had  rather  the  wicked 
should  turn  from  his  wicked  ivay  and  live.  When 
a  convinced  sinner,  then,  from  a  deep  sense  of  that 
insupportable  ruin  to  which  he  is  exposed  by  his 
transgressions,  offers  up  the  most  importunate  sup- 
plications for  mercy,  it  must  be  very  pleasing  to  the 
great  Friend  of  sinners.  /  ivill  not  let  thee  go  ex- 
cept thou  bless  me.  When  we  consider  what  it  is 
to  be  denied  the  blessing  of  God;  nothing  surely, 
can  be   more  becoming  or    more  proper  than  sncli 


PREVAILING  PRAYER.  Jgg 

language  confident  as  it  may  appear.  It  is  nothing 
less,  than  the  loss  of  every  thing  most  to  be  desired, 
and  the  inflicting  of  every  thing  most  to  be  dreaded. 
O  my  God,  I  cannot  bear  the  thought  of  being  for- 
ever denied  the  enjoyment  of  thyself;  of  being  for- 
ever exiled  from  thy  presence;  I  cannot  bear  to 
have  every  trace  of  thy  image  erased  from  my 
heart. — I  cannot  bear  the  thought  of  being  trans- 
formed into  a  miserable,  accursed  fiend,  to  hate 
and  blaspheme  thy  holy  name  forever.  I  will  not 
let  thee  go  except  thou  bless  me. 

Draw  near,  then,  all  the  Israel  of  God,  from  the 
most  strong  in  faith,  to  the  most  timorous  and  des- 
ponding! fVheit  is  your  petition,  what  is  your  re- 
quest, what  is  the  most  affectionate  desire  of  your 
heart?  Be  not  afraid  to  offer  it  up  to  your  gracious 
Redeemer  in  the  highest  confidence  of  faith.  Are 
you  afraid  that  you  shall  dishonour  your  profes- 
sion? Are  you  afraid  that  you  will  yet  deny  youF 
Lord  and  Master  as  did  Peter?  Pray  with  all  the 
ardour  of  the  most  affectionate  desire,  and  in  the 
importunity  of  a  heart  that  cannot  bear  to  be  denied, 
for  strengthening  and  establishing  grace,  that  you 
may  be  kept  by  his  power,  thro^  faith  unto  salva- 
tion. 

Are  any  of  you  distressed  for  want  of  zeal   for 

God;  on  account  of  the  coldness  of  your  love,  the 

weakness  of  your  faith,  and  your   unprofitableness 

in  the  church  and  the  world?  Let  the  prayer  of  the 
25 


Igg  PKEVAILING  PRAYER. 

primitive  disciples,  Lard  increase  our  faith,  be 
yours:  pray  earnestly  for  more  love,  more  zeal; 
pray  for  a  more  abundant  communication  of  a  di- 
vine nature,  and  endeavour  to  pray  in  the  true 
spirit  of  the  words  of  our  text.  I  will  not  let  thee 
go  except  thou  bless  me. 

Parents,  are  you  deeply  concerned  for  the  salva- 
tion of  the  children  which  God  has  given  you? 
Plead  in  the  exercise  of  prevailing  faith,  the  gra- 
cious promise,  /  will  he  a  God  to  thee  and  to  thy 
seed,  I  will  not  let  thee  go  except  thou  bless  my 
children. 

Are  any  of  you,  my  brethren,  concerned,  as  we 
all  ought  to  be,  for  the  prosperity  of  Zion?  Pray 
for  the  peace  of  Jerusalem.  I  will  not  let  thee  go 
except  thou  bless  the  Church. 

Are  any  of  you  concerned,  as  we  all  should  be, 
for  the  embarrassed  state  of  our  country?  Offer  up 
your  humble  supplications  to  the  God  of  peace  and 
mercy,  in  its  behalf;  that  he  would  give  an  effectual 
check  to  the  spirit  of  discord,  that  he  would  teach 
our  Senators  wisdom,  our  officers  peace,  and  our 
exactors  righteousness;- — that  he  would  put  a  stop 
to  the  effusion  of  human  blood  in  our  territories, 
and  in  all  the  earth;  and  at  the  same  time,  afford 
us  every  reasonable  security  for  our  civil  as  well  as 
religious  privileges.  /  will  not  let  thee  go  unless 
thou  bless  my  country.  But,  perhaps,  to  a  number, 
such  language    will    still   appear   bold   and   pre- 


PREVAILING  PRAYER.  Jg-y 

sumptuous.  Suppose  you  were  then  to  reverse  the 
case  and  say,  not  I  will  not  let  thee  go  except  thou 
bless  me;  but  I  will  let  thee  go  without  thy  blessing 
— I  will  let  thee  go  without  a  blessing  for  myself, 
my  children,  my  country,  or  the  Church.  Could 
you  consent  to  this?  If  not,  endeavour  in  all  the 
energies  of  a  triumphant  faith,  when  you  offer  your 
supplications  for  such  things  as  you  desire,  to  adopt 
the  emphatical  language  of  the  text,  /  will  not  let 
thee  go  except  thou  bless  me. 


SERMON  XII. 

THE  ANATHEMA. 

1  Cor.   xvi.  22. 

If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be  Anathema 
Maranatha. 

This  maj  seem  strange  language  from  an  inspired 
Apostle.  If  any  ma-n  love  not  the  Lord  Jesus 
Christ,  let  him  he  Anathema,  that  is,  let  him  be  ac- 
cursed! Have  we  not  reason  to  apprehend  that  the 
Apostle  was  in  this  instance,  by  his  zeal  for  the 
honour  of  his  Lord,  transported  beyond  the  bounds 
of  reason  and  the  limits  of  his  sacred  commission? 
No,  my  brethren,  this  is  utterly  inadmissible. — 
Paul  had  certainly  a  very  tender  affection  for  the 
members  of  the  church  at  Corinth.  This  is  evi- 
dent, from  the  very  affectionate  epistles  which  he 
wrote  to  them.  He  was,  however,  far  from  su])pos- 
ing,  that  there  were  none  to  be  found  among  them, 


J  90  ^"^  ANATHEMA. 

destitute  of  genuine  love  to  Jesus  Christ.  This, 
also,  is  verj  evident,  from  several  passages  in  these 
epistles.  And  were  we  to  consider  Paul,  only  in  the 
character  of  a  wise  and  good  man,  it  must  appear 
very  improbable,  that  he  would,  without  necessity, 
choose  to  insert,  at  the  end  of  a  long  and  affection- 
ate epistle,  so  terrible  an  imprecation  against  any  of 
the  dear  people  to  whom  he  was  writing.  But 
when  we  consider  him  as  an  inspired  writer,  such 
a  supposition  will  appear  as  impious  as  it  is  absurd. 
For  the  holy  prophets  and  apostles  of  our  Lord, when 
denouncing  his  righteous  judgments  against  in- 
corrigible sinners,  did  not  speak  or  write  from  the 
impulse  of  their  own  passions  but  as  they  were 
moved  by  the  Holy  Ghost, 

There  is,  indeed,  a  dreadful  r.urse  or  imprecation 
contained  in  these  words.  And  what  merits  a  par- 
ticular attention,  is,  that  this  curse  is  by  an  inspired 
apostle,  directly  levelled  against  such  as  love  not  the 
Lord  Jesus  Christ.  Nor  must  it  be  passed  over, 
without  particular  attention,  that  the  curse  which 
this  great  apostle  is  commissioned  to  denounce,  ap- 
pears to  meet  with  his  hearty  approbation.  If  any 
man  love  not  the  Lord  Jesus  Christ,  let  him  be  Ana- 
thema Maranatha.  What  I  have  in  view,  in  dist 
coursing  upon  this  subject,  is  to  ilUistrate  the  na- 
ture and  to  show  the  reasonableness  of  the  aspira- 
tion in  the  text. 


THE  ANATHEMA.  jQj 

I.  The  term  anathema  properly  signifies,  some- 
thing that  is  set  apart,  separated  or  devoted.  And, 
as  far  as  I  can  learn,  it  is  invariably  appropriated 
to  such  things  as  are  devoted  to  punishment  or 
destruction. 

Some  commentators  are  of  the  opinion  that,  in 
this  instance,  it  signifies  the  highest  kind  of  ex- 
communication. But  it  is  absolutely  impossible 
for  the  faithful  members  of  the  church,  to  separate 
from  themselves,  and  exclude  from  their  society,  all 
loho  love  not  the  Lord  Jesus  Christ  in  sincerity,  un- 
less they  are  capable  of  searching  the  hearts  and 
trying  the  reins  of  their  fellow  worshippers.  For 
a  heart  at  enmity  to  Christ,  is  often  concealed  un- 
der the  mask  of  an  apparently  moral  and  sober  con- 
versation. It  may,  also,  be  observed,  that  the 
apostle  had  already  given  directions  with  respect 
to  excommunication  in  the  5th  chapter  of  this 
epistle;  and  it  is  not  likely  that  he  would,  just  at 
the  close,  resume  the  subject.  It  appears  to  me, 
therefore,  much  more  probable,  that  the  anathema 
in  our  text,  has  reference  to  the  second  coming  of 
Christ,  and  implies  a  separation  from  the  saints  in 
the  day  of  final  judgment.  The  following  words 
Maran-atha,seem  to  favour  this  interpretation  at  the 
same  time  that  they  give  a  solemn  sanction  to  the 
imprecation  in  the  text.  These  words  may,  it  is 
indeed  affirmed,  be  rendered  the  Lord  is  come,  as 
well  as  the  Lord  cometh  or  will  come.    But  the  first 


192  I'flE  ANATHEMA. 

coming  of  Christ  considered  without  any  reference 
to  his  second  coming,  cannot  with  any  propriety 
be  urged  as  an  evidence,  that  a  curse  will  be  inflic- 
ted upon  the  enemies  of  Jesus  Christ;  for  he  came 
not  to  condemn  the  world.  And  it  seems  at  least 
highly  probable,  if  not  absolutely  certain,  that 
these  solemn  words  Maran-atha,  which  reflect  so 
much  terror  upon  the  Anathema  of  the  text,  are  in- 
tended as  an  evidence  that  it  will  certainly  fall 
upon  such  as  love  not  the  Lord  Jesus  Christ. 

Thus  it  appears  with  satisfactory  evidence,  that 
the  imprecation  in  our  text  has  a  reference  to  the 
heavy  judgments  which  will  most  certainly  be  in- 
flicted upon  the  enemies  of  Jesus  Christ,  in  that 
awful  day  when  he  shall  come  in  flaming  fire  to 
take  vengeance  upon  them  ivho  obey  not  his  gospel. 
And  taking  this  for  granted,  I  would  beg  leave  more 
fully  to  unfold  the  meaning  and  emphasis  of 
the  passage  under  consideration,  by  introducing 
the  words  of  a  judicious  commentator  upon  it. 
"  Among  the  many  various  interpretations  of  these 
words,"  says  Dr.  Doddridge,  "  none  seems  to  me  so 
probable  and  satisfactory  as  this — when  the  Jews 
lost  the  power  of  life  and  death,  they  used,  never- 
theless, to  pronounce  an  anathema  on  persons,  who, 
according  to  the  Mosaic  law,  should  have  been 
executed;  and  such  a  person  became  an  anathema 
or  cherem,  or  accursed;  for  the  expressions  are  equi- 
valent.    And  they  had  a  full  persuasion,  that  the 


THE  ANATHEMA.  ^go 

curse  would  not  be  in  vain.  Now  to  express  their 
faith  that  God  would  one  way  or  another,  and  pro- 
bably in  some  remarkable  manner  interpose,  to  add 
that  efficacy  to  his  own  sentence  which  they  could 
not  give  it;  it  is  very  probable,  they  might  use  the 
words  Maran-atha,  that  is,  in  Syriac,  the  Lord 
Cometh,  or  he  will,  surely  and  quickly,  come  to  put 
this  sentence  in  execution,  and  to  shew,  that  the 
person  on  whom  it  falls  is  indeed  anathema,  accurs- 
ed. In  beautiful  allusion  to  this,  when  the  apostle 
was  speaking  of  a  secret  alienation  from  Christ, 
maintained  under  the  forms  of  Christianity,  (which 
might,  perhaps,  be  the  case  among  many  of  the  Co- 
rinthians, and  much  more  probably  may  be  so  among 
us)  as  this  was  not  a  crime  capable  of  being  convic- 
ted and  censured  in  the  Christian  church,  he  reminds 
them  that  the  Lord  Jesus  Christ  will  come  at  length, 
and  find  it  out,  and  punish  it  in  a  proper  manner. 
This  weighty  sentence  the  apostle  chose  to  insert 
between  his  general  salutation  and  benediction,  that 
it  might  be  more  attentively  regarded."  From  this 
view  of  our  subject,  we  may  see  that  the  anathema 
in  our  text  imports  a  separation  from  the  society  of 
the  saints  in  the  day  of  final  judgment,  and  all 
the  curses,  which  to  eternal  ages  will  fall  upon  the 
enemies  of  Jesus  Christ.  Now  the  friends  and 
enemies  of  Christ  are  members  of  the  same  Church, 
and  often  sit  down  at  the  same   communion  table; 

and  eat  of  the  same  bread,  and  drink  of  the  same 
26 


J 94  '^'^^^  ANATHEMA. 

cup;  but  then  an  everlasting  separation  will  take 
place.  The  mask  will  be  torn  from  the  hypocrite; 
he  will  be  exposed  to  the  view  of  assembled  worlds 
in  his  real  character,  and  be  consigned  to  the  tor- 
tures prepared  for  the  devil  and  his  angels. 

Nor  will  the  retreats  of  infidelity,  be  any  defence 
against  the  wrath  of  the  Son  of  God,  in  that  great 
day.  Whether  a  man  has  been  a  professed  friend, 
or  an  avowed  enemy;  whether  he  has  been  miser- 
ably harassed  by  the  terrors  of  the  Lord,  or  lived 
in  a  state  of  stupid  security,  if  destitute  of  the 
love  of  Christ,  he  will,  when  weighed  in  the  bal- 
ance, be  found  wanting,  and  become  an  everlasting 
anathema. 

Nor  must  we  omit  to  take  notice,  that  the  awful 
doom,  to  which  the  enemies  of  Christ  will  in  that 
day  be  consigned,  appeared  to  an  inspired  apostle 
so  evidently  just  and  necessary,  as  to  meet  his  hearty 
approbation.  Does  this  seem  hard?  Are  any  of 
you  ready  to  say,  "  We  thought  it  was  the  duty  of 
the  apostles  of  Jesus  Christ,  as  well  as  the  ministers 
of  the  gospel  and  private  Christians  in  every  suc- 
ceeding age,  to  bless  and  curse  not:  We  thought 
it  had  been  the  duty  of  all  the  ambassadors  of 
Christ,  to  do  all  in  their  power  to  prevent  the  final 
ruin  of  immortal  souls,  and  that,  if  the  labours  of 
their  love  should  be  unsuccessful,  it  behooves  them 
rather  to  weep  over  the  obstinacy  and  infatuation 
which  their  fellow-men  exhibit,  than  to  devote  them 


THE  ANATHEMA.  |<)5 

thus  to  an  everlasting  curse."  But  you  will  permit 
me  to  observe,  that  there  is  a  decree  gone  forth  in 
the  courts  of  heaven,  against  the  enemies  of  Jesus 
Christ,  by  which  they  are  consigned  to  an  everlast- 
ing curse;  and  it  would  be  an  intance  of  intolerable 
arrogance  in  Paul,  or  any  other  man,  to  impeach 
the  justice  of  this  decree,  or  to  say,  let  not  the  ivill 
of  the  Lord  be  done.  It  must  not,  however,  beim- 
agin*"d,  thcit  the  apostle  denounced  this  anathema 
against  any  particular  persons  of  his  acquaintance. 
No:  it  is  directed  not  against  any  particular  per- 
sons, but  characters.  And  in  this  view,  it  may  be 
considered  as  an  expression  of  tender  solicitude  for 
the  salvation  of  perishing  sinners,  and  not  a  desire 
for  their  ruin,  that  induced  the  apostle  to  denounce 
this  awful  doom.  To  sound  the  alarm;  to  warn 
the  sinner  of  his  danger,  and  to  exhibit  to  his  view, 
the  awful  punishment  he  cannot  possibly  escape, 
should  he  live  and  die  without  love  to  Christ,  is  to 
perform  the  kindest  office  to  perishing  sinners  in  our 
power- 

And  taking  our  text  in  this  view,  it  is.  If  I  mis- 
take not,  one  of  the  most  awful  representations  of 
the  guilt,  and  absolutely  hopeless  case  of  a  sinner, 
who  obeys  not  the  gospel,  any  where  to  be  found. 
This  would  appear  in  a  very  striking  light,  had  we 
a  just  view  of  the  character  of  the  person,  here  con- 
strained to  give  incorrigible  sinners  up  to  their  doom, 
and  even  subscribe  his  hearty  approbation  of  their 


J  96  1^*^  ANATHEMA. 

coiideniiiatioii.  Could  we  have  seen  the  great 
apostle  of  the  Gentiles,  transformed  into  a  pure  flame 
of  love  and  zeal,  while  he  proclaimed  the  wonders 
of  Redemption  to  his  fellow  men,  and  besought  the 
guilty  not  to  die;  could  we  have.seen  him  going 
about,  from  house  to  house,  warning  every  man 
and  entreating  every  man  ivitli  tears,  to  be  reconcil- 
ed to  God;  could  we  have  beheld  him  sustaining, 
with  unyielding  fortitude,  the  toils  of  so  many  diffi- 
cult and  tedious  journies  by  land;  braving  the  perils 
of  a  boisterous  ocean,  and  all  the  terrors  of  a  mar- 
tyr's death,  in  order  that  he  might  finish  the  mi- 
nistry which  he  had  received  of  the  Lord  Jesus,  and 
be  instrumental  in  saving  sinners  from  destruction; 
could  we  have  heard  his  daily  and  importunate  ad- 
dresses to  the  throne  of  grace,  in  behalf  of  the  peo- 
ple to  whom  he  was  appointed  to  preach  the  gos- 
pel; could  we  have  been  witnesses  of  all  these  as- 
tonishing proofs  of  his  vast  solicitude  for  the  salva- 
tion of  perishing  sinners,  and  then  observe  him 
struck,  on  this  occasion,  with  such  a  sense  of  the 
horrid  impiety,  and  abs'olutely  hopeless  case  of  such 
as  persevere  in  their  enmity  to  Christ,  as  to  give 
them  up,  and  even  set  the  seal  of  his  own  appro- 
bation to  their  eternal  destruction,  in  the  close  of  an 
affectionate  epistle,  what  would  we  have  thought? 
With  such  a  view  of  the  case,  would  not  the  im- 
precation of  the  text  sound  more  awfully  than  a 
thousand  thunders   on  the  sinner's  ear,  and  pierce 


THE  ANATHEMA. 


197 


like  a  sharp  two  edged  sword  the  hardest  heart? 
How  interesting  and  how  alarming,  are  the  scenes 
which  now  present  themselves  to  our  view.  The 
Father  of  mercies  so  loves  the  world  as  to  send  his 
only  begotten  Son.  And  the  Son  so  loves  and  pities 
our  guilty  race,  as  to  embrace  a  bloody  death,  and 
arrest  the  course  of  the  flaming  torrents  of  Divine 
wrath  poured  forth  against  us!  And  having  thus 
opened  a  way  for  our  reconciliation  with  an  incens- 
ed God,  our  Redeemer  commissions  and  sends 
forth  a  number  of  sacred  ambassadors,  selected  from 
among  their  brethren,  to  proclaim  the  glad  tidings 
of  the  gospel,  and  to  persuade  the  reluctant  sinner 
to  accept  of  mercy  and  eternal  life.  With  the  ut- 
most alacrity  do  these  heralds  of  peace  enter  upon 
their  arduous  work;  and  with  much  faithfulness  do 
they  discharge  it.  One  among  the  rest  is  peculiar- 
ly distinguished.  To  the  thi7'd  heavens  is  he  rais- 
ed, that  he  may  see  and  hear  things  too  sacred  and 
too  awful  for  common  mortals  to  be  acquainted 
with.  And,  that,  having  as  it  were,  both  worlds 
in  view,  he  might  be  the  better  qualified  for  the  ar- 
duous task  assigned  him.  Nor  is  lie  unsuccessful  in 
his  glorious  work.  Multitudes  believe  and  are  sav- 
ed. But  a  still  greater  number  refuse  to  hear. 
These  he  pursues  with  indefatigable  zeal,  and  ad- 
dresses in  strains  of  the  most  persuasive  eloquence, 
conjuring  them  by  the  terrors  of  divine  vengeance, 
by  the  alluring  glories  of  divine  love  not  to  die,' 


198  nn:^  ANATHEMA. 

not  to  slight  the  mercy  and  the  love  of  God;  not 
to  trample  under  foot,  the  blood  of  the  Son  of  God, 
and  engiilph  themselves  in  hell. — But  in  vain.  The 
infatuated  creatures  will  not  hear,  will  not  obey, 
will  not  forego  the  empty  and  polluted  pleasure  of 
sin,  for  the  salvation  of  Jesus  Christ.  At  length 
the  day  of  their  merciful  visitation  comes  to  an  end. 
The  irreversible  decree  goes  forth  against  them. 
The  compassionate  Redeemer  gives  them  up  and 
consigns  them  to  destruction,  and  his  zealous  and 
affectionate  apostle  is  constrained  to  set  the  seal  of 
his  approbation  to  their  irreversible  doom.  If  any 
man  love  not  the  Lord  Jesus  Christ,  let  him  he  ana- 
thema Maran-aiha. 

II.  But  it  is  time  to  consider  with  more  parti- 
cular attention,  the  foundation  upon  which  this 
dreadful  imprecation  rests.  The  want  of  love  to 
Christ.  Nor  need  we  be  surprised,  that  such  a 
man  should  be  exposed  to  an  awful  doom.  For  if 
he  be  not  a  friend,  he  will  be  an  enemy  to  Christ; 
if  he  does  not  love  he  will  hate,  not  a  mortal  man 
like  himself;  (though  to  hate  a  good  man  would  be 
highly  criminal;)  not  an  enemy,  but  his  best  friend; 
(though  to  hate  even  an  enemy  is  wrong.)  Yes,  it  is 
the  Son  of  God  and  the  Saviour  of  the  world  who 
gave  his  life  to  ransom  sinners  from  eternal  ruin, 
that  they  despise,  reject  and  hate.  And  can  there 
be  a  greater  crime?  Jesus  Christ  is  not  an  enemy 
to  our  ^guilty  race.     Why  then,  should  sinners  hate 


THE  ANATHEMA.  199 

him?  What  injury  has  he  clone  tliem?  Alas,  they  re- 
turn evil  for  his  good,  and  hatred  for  his  love? 
Ungrateful  creatures!  is  it  for  a  life  of  toil  and  sor- 
row, and  the  agonies  of  a  cruel  death,  endured  for 
the  redemption  of  guilty  abandoned  sinners  of  our 
wretched  race,  that  you  hate  him!  And  is  this  your 
kindness  to  your  friend?  Is  it  thus  you  requite  the 
compassionate  Redeemer?  Was  ever  ingratitude  like 
this?  Most  astonishing  impiety!  To  hate  the  Son  of 
God,  who  is  the  brightness  of  his  Fatherh  glory  and 
the  express  image  of  his  person!  To  hate  the  glorious 
Immanuel  in  whom  all  the  perfections  of  deity  with 
all  the  excellencies  of  human  nature,  are  united! 
In  whom  all  the  compassions  of  a  God,  and  the 
tender  sympathies  of  a  guiltless  man,  meet  together 
and  melt  into  love  and  pity  over  the  guilty,  infatu- 
ated, obdurate  sinner.  And  what  will  the  end  of 
these  things  be?  Is  it  possible  for  such  creatures  to 
escape  with  impunity?  No:  without  repentance  and 
a  new  heart,  it  is  impossible.  A  heart  of  enmity 
to  Christ  would  be  itself  a  hell!  It  evidences  such 
deep  degeneracy  of  nature,  and  must  be  attended 
with  such  disorder  among  the  passions,  as  cannot 
fail  to  create,  in  the  eterihal  world,  a  hell  in  th^ 
sinner's  own  breast.  Were  the  enemies  of  Jesus 
Christ  admitted  into  heaven,  it  would  be  no  heaven 
to  them.  In  their  ears,  the  song  of  Moses  and  the 
Lamb,  would  grate  harsher  than  the  roaring  of  the 
damned.     The  splendors  of  the  throne   of  God, 


200  '^'^"^^  ANAlllEMA. 

would  appear  more  awful  iu  their  view,  thau  the 
gloom  of  eternal  night.  And  all  the  displays  and 
triumphs  of  redeeming  love,  like  a  flood  of  ven- 
geance would  overwhelm  and  destroy  them. 

Let  not  the  sinner  then,  who  loves  not  the  Lord 
Jesus  Christ,  think  it  hard  that  he  must  be  excluded 
from  the  abodes  of  joy   in  heaven.     To  him  they 
would  be  abodes,  not  of  joy,  but  of  sorrow,  and  an- 
guish of  soul.     Let  him  not  think  it  hard  that  he 
is  to   be   doomed   to   an    everlasting  curse.      For 
while   he  carries  with  him  a   heart  of  enmity  to 
Christ,  he  cannot  be  blessed.    Nay,  he  must  of  ne- 
cessity be  an  anathema.     He  carries  a  curse,  a  hell 
in  his  own  bosom.     Let  him  not  think  it  hard  that 
Jesus  Christ  whom  he   despises,  and   rejects,  and 
hates,  will,  in  the  day  of  final  judgment  banish  all 
his   incorrigible    enemies   from   his  holy   presence 
with  a  curse  upon  their  guilty  heads;  for  wherever 
they   should  go,   they  must  of  necessity    carry   a 
dreadful  curse  with  them;  and  the  holy  presence  of 
Christ,  would,  it  is  probable,  be  to  them  the  worst 
hell  in  the  universe.     Nor  let   the  man  who  loves 
not  the  Lord  Jesus  Christ,  think   it  hard  that  the 
ambassadors  of  Christ  should,  if  he   proves   incor- 
rigible resign  him  to  his  fate.     Alas!   what  can  they 
do  for  him!     They  cannot  change  the  heart.     And 
when   no   arguments,  no   entreaties,   no  tears,  no 
terrors,  no  love,  can  have  any  influence  with  him, 
what  can  be  done?     If  the  Father  of  mercies  and 


THE  ANATHEMA.  2Q1 

his  Son  be  provoked  to  give  the  incorrigible  sinner 
up,  and  direct  an  inspired  apostle  to  denounce  an 
everlasting  anathema  against  him,  there  is  no  hope. 
Nothing  can  be  done. 

My  brethren,  shall  I  ever  be  reduced  to  the 
dreadful  necessity  of  resigning  to  such  a  doom, 
any  of  the  souls  committed  to  my  care?  This,  I 
can  assure  you,  would  be  a  hard  task.  O  that  I 
could  recommend  Jesus  Christ,  to  the  esteem  and 
love  of  every  precious  immortal  soul  in  this  assem- 
bly? Is  he  not  worthy  of  your  esteem?  Is  he  not 
worthy  of  your  supreme  love?  Is  he  not  your  best 
friend;  a  friend  that  sticketh  closer  than  a  brother? 
Why  then  will  any  of  you  treat  him  as  an  enemy, 
and  reject  the  offers  of  his  grace? 

If  you  slight  and  despise  him,  to  whom  will  you 
look  for  help,  in  the  hour  of  your  visitation?  The 
united  help  of  men  and  angels  could  be  of  no  ad- 
vantage, if  Jesus  gives  you  up.  Let  me  then  entreat 
you  once  more,  by  the  mercies  of  God,  and  the  love 
of  Christ,  not  to  continue  any  longer  in  a  state  of 
enmity  to  your  best  friend. 

My  dear  brethren,  the  time  will  soon  come,  when 
I  shall  be  constrained  to  resign  to  their  fate,  all  the 
dear  people  of  my  sacred  charge,  who  love  not  the 
Lord  Jesus  Christ.  How  painful  the  reflection! 
To  resign  a  soul  to  endless  ruin!  How  awful  this! 
But  the  time  is  coming  when  it  will  be  painful  no 
more.  When  the  great  anathema  shall  be  pro- 
27 


202  'I'HE  ANATHEMA 

nounced,  in  the  day  of  final  Judgment,  against  the 
enemies  of  Jesus  Christ,  it  will  not  occasion  any 
grief  to  the  righteous.  The  father  will  not  then 
pity  his  children,  nor  the  wife  her  husband,  nor  the 
sister  her  brother.  The  saints  will  then  univer- 
sally re-echo  their  hearty  Amen.  If  any  man  love 
not  the  Lord  Jesus  Christ  let  km  he  Anathema! 


SERMON  XIIL 


PERFECT  LOVE. 


1  John  iv.  18. 

There  is  no  fear  in  love;  but  perfect  love  casteth  out  fear,  because 
fear  hath  torment.     He  that  feareth  is  not  made  perfect  in  love. 

A  STATE  of  uncertainty  with  regard  to  our  final 
destiny,  is  a  very  uncomfortable  state.  With  the 
certain  prospect  of  everlasting  misery;  no  reflecting 
mind  could  enjoy  a  moment's  peace.  And  in  this 
situation  every  mind  would  reflect;  every  heart 
would  feel;  and  every  breast,  the  most  insensible  not 
excepted,  would  be  racked,  and  torn  with  agonies 
unutterable.  We  cannot,  it  is  true,  undertake  to 
affirm  that  a  real  christian  is  a  partaker  of  these 
agonies,  is  subjected  to  this  intolerable  distress,  ia 
proportion  to  the  doubts  he  entertains  with  respect 
to  the  goodness  of  his  state.  For  being  justified 
by  faith,  and  having  received  the  spirit  of  adoption, 


204  PERFECT  LOVE. 

he  is  not  now,  asothers  are,  and  as  he  once  was, ex- 
posed to  the  horrors  of  remorse.     It  must  also  be 
observed,  that  he  always  entertains  a  hope,  and  that 
upon  good  ground,  that  whatever  his  present  situa- 
tion may  be,  he  shall  sooner  or  later  obtain  mercy. 
And  the  efficacy  of  a  hope  of  this  nature,  to  support 
the  mind  in  a  most  perilous  situation,  is  strikingly 
exemplified  in  a  very   different  character.     What 
numbers  are  there  among  the  hearers  of  the  gospel, 
who  know  themselves  to  be  in  a  state  of  impeni- 
tence and  unbelief,  who  are,  nevertheless,  supported 
in  a  state  of  astonishing  security,  by  the  very  pre- 
carious, and  we  have  reason  to  believe,  for  the  most 
part,  fatal  hope,  that  it   will  be  otherwise   before 
they  die.     But  very  different  is  the  influence  whicli 
the  hope  of  a  christian  has  upon  his  conduct.     In- 
stead of  lulling  him  into  a  state  of  guilty  security,  it 
encourages  him  to  seek  the  kingdom  of  heaven  with 
persevering  earnestness.     And  all  who  seek  in  this 
way,  have,   certainly,  reason   to  expect  that  they 
shall  not  seek  in  vain. 

But  though  a  real  christian  is  not  exposed  to  the 
horrors  of  a  guilty  conscience  as  he  once  was,  a 
state  of  uncertainty  with  respect  to  his  future  hap- 
piness must,  nevertheless,  be  more  intolerable  to 
him  than  to  an  unenlightened  sinner.  His  own  ex- 
perience will  assist  him  to  form  some  Just  ideas 
both  of  the  love,  and  of  the  wrath  of  God,  in  a  fu- 
ture state;  and  consequently  render  the  apprchen 


PERFECT  LOVE.  205 

sion  of  being  excluded  from  the  one,  and  consigned 
to  the  other,  peculiarly  afflictive.  With  him,  the 
salvation  of  the  soul  is  the  one  thing  needful. 

How  distressing,  then,  must  it  be,  for  him  to  be 
obliged  to  entertain  any  perplexing  doubts  upon  this 
subject,  And  yet,  we  have  much  reason  to  fear, 
that  this  is  a  very  common  case.  A  large  propor- 
tion of  the  professors  of  religion  do  appear,  either  to 
rest  their  confidence  upon  unscriptural  evidence,  or 
to  live  in  a  state  of  great  uncertainty,  with  regard 
to  their  final  destiny. 

And  have  we  not  reason  to  suppose,  that  there 
are  a  number  of  this  character,  to  be  found  among 
the  communicants  to  whom  I  am  now  addressing 
myself?  Yes,  my  brethren,  we  have  much  reason 
to  apprehend  that  no  inconsiderable  proportion  of 
those  who  have,  today,  sat  down  with  us  at  a  com- 
munion table,  have  done  it  in  a  state  of  perplexity 
and  doubt,  which  not  even  the  symbols  and  pledges 
of  .^Saviour's  love  could  remove.  But  can  it  be 
the  will  of  God,  that  tire  disciples  of  his  Son  should 
live  in  this  state  of  anxiety  and  alarm?  No:  my 
brethren.  He  is  the  Father  of  mercies  and  the  God 
of  aU  consolation.  It  is  his  will,  that  we  should 
give  all  diligence  to  the  full  assurance  of  hope,  or 
in  other  words,  that  we  should  be  perfect  in  love, 
and  in  this  way,  obtain  relief  from  all  our  doubts 
and  fears.    For,   There  is  no  fear  in  love:  but  per- 


20iB  PERFECT  LOVE.. 

fed  love  easiest  out  fear;  because  fearhat/t  torment. 
He  that  fear  eth  is  not  made  perfect  in  love. 

It  seems  hardly  necessary  to  observe,  that  by  the 
term  fear  in  our  text,  we  are  not  to  understand  that 
filial  fear,  that  holy  atfection,  which  derives  its 
origin  from  profound  veneration  and  supreme  love, 
and  is,  therefore,  justly  considered  in  scripture  as  a 
distinguishing  characteristic  of  a  true  believer. — 
No,  it  is  evidently  i\vAi  fear  which  hath  torment^ 
that  awful  apprehension  of  the  wrath  of  God,  by 
which  the  ungodly  are  often  so  miserably  harassed, 
and  from  which  imperfect  love  does  not  entirely 
exempt  the  children  of  God.  This  seems  evident 
from  the  preceding  verse;  "  Herein  is  our  love 
7nade  perfect,  that  ice  may  have  boldness  in  the  day 
of  Judgment.'^'' 

By  perfect  love  the  apostle  cannot  mean  an  affec- 
tion, which  is  absolutely  exempt  from  all  imperfec- 
tion. No  such  affection  is  to  be  found  in  this  im-^ 
perfect  state.  This  holy  affection  must  be  n^s- 
sarily  founded  on  knowledge;  but  now  wv  see  as 
through  a  glass  darkly.  It  is,  therefore,  impos- 
sible that  love  which  is  founded  upon  vision  so  ob- 
scure and  indistinct,  can  itself  be  perfect.  The 
term  perfect,  when  it  is  used  in  the  scriptures  Avith  a 
reference  to  poor  mortals  on  earth,  is,  I  believe,  al- 
ways used  in  a  comparative  or  relative,  never  in  an 
absolute  sense.  Any  thing  which  is  well  calculat- 
ed to  answer  the  purpose  for  which  it  is  intended, 


perfp:ct  love.  207 

may  be  said  to  be  relatively  perfect.  The  term  is, 
liovvever,  it  apjDears  to  me,  generally  used  to  denote  a 
high  degree  of  excellence.  And  this  is,  most  undoubt- 
edly,its  acceptation  in  the  words  of  our  text.  That 
lioly  affection  to  God  and  to  our  fellow-men,  which 
we  call  love,  is,  when  it  rises  so  high  as  to  exclude 
that/e«r  ivhich  has  torment,  said  to  be  perfect  in 
comparison  with  an  inferior  degree,  which  leaves 
the  soul  in  a  state  of  perplexity,  w  ith  regard  to  its 
final  destiny.  But  when  the  apostle  asserts,  that 
perfect  love  casteth  out  fear,  we  are  not  to  under- 
stand him  to  mean,  that  any  one  always  enjoys  the 
exercise  of  this  holy  affection,  in  such  an  eminent 
degree  as  to  preserve  him,  at  all  times,  from  every 
uneasy  apprehension  with  regard  to  his  future  state. 
Nor  do  I  suppose  this  to  be  often,  if  in  any  instance, 
the  case.  There  is  no  fear  in  love;  but  perfect  love 
casteth  out  fear;  because  fear  hath  torment.  He 
that  feareth  is  not  made  perfect  in  love. 

Perfect  love  casteth  out  fear.  This  is  the  pro- 
position which  I  shall  endeavour  to  establish  in  the 
following  discourse. 

1.  Perfect  love  casteth  out  fear,  because  it  is  cer- 
tainly one  of  the  best  evidences  of  an  interest  in  the 
Divine  favour.  Nay,  it  is  the  fruit  of  the  love  of 
God  to  its  subject.  And,  consequently,  an  infallible 
proof,  that  he  has  nothing  to  fear  from  the  object 
of  his  supreme  regard.  Every  one  that  loveth  i'i 
born  of  God. 


208  PEllFECT  LOVE. 

2.  Perfect  lov'e  casteth  out  fear,  because  it  in 
never  found  alone.  No,  it  is  so  intimately  united 
with  faith,  and  humility,  and  meekness,  and  all  the 
graces  to  which  the  promises  of  eternal  life  are 
made,  that  where  this  holy  affection  is,  there  will 
these  other  graces  also  be;  and  thus  a  bright  con- 
stellation of  unexceptionable  evidences  of  the  favour 
of  God,  is  impressed  upon  the  heart. 

3.  Perfect  love  has  a  happy  tendency  to  remove 
from  the  heart  of  a  believer,  all  the  grounds  and  oc- 
casions of  that  fear  ivhich  has  torment.  Why  do 
real  believers  tremble  at  any  time,  under  the  appre- 
hension of  the  everlasting  judgment  x)f  God?  Is  it 
on  account  of  the  blindness  of  their  minds?  Be- 
cause they  know  so  little  of  God,  and  the  great 
mysteries  of  godliness?  Perfect  love  will,  in  a 
great  measure,  remove  this  blindness.  It  will  dis- 
perse the  gloom,  which  impure  affections  spread 
over  the  mind.  How  readily  do  we  perceive  the 
excellence  of  what  we  love!  Is  it  on  account  of 
the  coldness  of  their  affections?  Perfect  love  will 
inflame  them,  or  rather  it  is  itself  the  very  reverse 
of  these  guilty  affections.  Is  it  on  account  of  a 
hard  unfeeling  heart?  Perfect  love  will  melt  and 
soften  the  hardest  heart,  into  all  the  relentings  of 
pious  sensibility,  h  it  on  account  of  the  prevalence 
of  guilty  ungoverned  passions  and  affections?  Per- 
fect love  will  reduce  every  rebellious  power,  and 
every  guilty  passion  to  its  own  equitable  and  resist- 


PERFECT  LOVE.  onq 

less  swaj.  Is  it  on  account  of  the  wanderings  of 
vain  imaginations  and  desires?  Perfect  love  will 
restrain  and  fix  them  upon  the  centre  of  supreme 
excellence.  Is  it  on  account  of  the  prevalence  of 
unbelief?  Perfect  love  will  render  the  work  of 
faith  easy  and  delightful.  It  will  be  easy  to  trust 
in  the  great  object  of  this  holy  affection.  Is  it  on 
account  of  a  slothful,  barren,  and  unprofitable  life? 
Perfect  love  will  inspire  the  heart  with  the  fervors 
of  holy  zeal  for  the  glory  of  God,  and  lead  to  a 
cheerful,  unreserved,  and  devout  obedience  to  his 
commandments.  And  in  a  word,  whatever  it  may 
be,  that  occasions  that  fear  which  has  torment, 
perfect  love  by  removing  the  occasion,  will  also 
remove  the  fear  itself. 

4.  Perfect  love  casteth  out  fear,  because  it  rests 
upon  just  views  of  the  Divine  perfections.  It  is  not 
necessary  for  us  here  to  enquire,  whether  the  holy 
principle  from  which  this  affection  springs,  first  en- 
lightens the  mind,  and  thus  qualifies  it  to  behold 
the  glory  of  God;  or  whether  the  mind  is  previous- 
ly enlightened,  that  the  heart  being  sanctified,  may 
become  the  seat  of  this  holy  affection.  It  is  suffi- 
cient for  us  to  know,  that  the  subject  of  this  affec- 
tion must  always  possess  just  ideas  of  the  perfec- 
tions of  its  great  object.  The  Divine  justice  will 
not  therefore  appear  to  him,  that  stern  and  forbid- 
ding attribute,  which  it  is  often  thought  to  be  by  the 
workers  of  iniquity.  No,  it  is  an  amiable  attri- 
28 


210  PERFECT  LOVE> 

bute — not  less  so  than  goodness  itself.  Or  rather 
it  appears  to  be  Divine  goodness,  employing  the  best 
possible  measures,  to  promote  the  general  happiness 
of  the  moral  offspring  of  the  Great  Father  of  the 
universe.  And  with  such  apprehensions,  how  is  it 
possible  for  one  made  perfect  in  love,  to  fear  the 
everlasting  displeasure  of  a  God  so  glorious  in  be- 
nevolence? So  beneficent  even  in  his  justice?  Well 
does  he  know  that  the  God  whom  he  loves,  will 
never  consign  him  to  destruction,  unless  it  should  be 
absolutely  necessary.  But  can  it  be  necessary  to 
shut  up  with  the  wicked  in  the  vaults  of  despair,  a 
soul  that  has  no  fellowship  with  them,  but  hates 
them  with  a  perfect  hatred?  It  is  impossible.  Will 
the  God  who  is  love  itself,  banish  from  his  presence, 
the  soul  that  loves  him  and  cleaves  to  him  as  to  its 
highest  happiness?  That  be  far  from  him;  and  the 
impious  thought  be  far  from  us!  Why  did  he  bring 
us  from  nothing  into  a  state  of  existence?  Is  our  ex* 
istence  any  advantage  to  him?  Why  did  he  ransom 
us  from  the  thraldom  of  sin?  Does  he  need  any  ser- 
vice we  can  render  him?  Why  did  he  exhibit  to  our 
view,  the  vanity  of  mortal  enjoyments,  and  teach 
us  to  seek  our  all  in  him?  Was  it  that  the  heart, 
violently  torn  away  from  all  the  endearing  bonds 
by  which  it  had  been  united  to  its  God,  might  in 
the  dismal  vaults  of  blasphemy  and  despair,  take  in 
large  draughts  from  the  vials  of  his  wrath  forever? 
A  heart  made  perfect  in  love,  cannot  believe,  can- 
not fear  this. 


PERFECT  LOVE.  21 1 

5.  Perfect  love  casteth    out  fear,  because  these 
two  affections  are  so  different  from  one  another — of 
so  opposite  a  nature y  that  as  the  one  increases,  the 
other  must  necessarily  decrease.     The  perfection  of 
one  must  be  the  destruction  of  the  other.  The  senti- 
ment which  forps  the  chief  basis  of  this  observation 
is,  I  well  know,  thought  to  be  very  exceptionable  by 
some  pious  divines,  who,  with  a  view  of  counter- 
acting most  effectually,  the  selfishness  of  man,  seem 
disposed  to  lay  the  foundation  of  all  genuine  love  to 
God,  in  abstract  ideas  of  his  moral  excellence.  That 
this  holy  affection  rests  upon  just  sentiments  of  the 
moral  character  of  God,  will  be  readily  admitted. 
But  there  is  no  necessity  for  considering  this  excel- 
lence in  an  abstract  view,  without  any  regard  to  the 
relation  which  he  sustains  to  us,  or  what  we  may 
expect  from  him.     No,  my  brethren,  this  would,  it 
appears  to  me,  be  a  species  of  atheism.     To  con- 
template the  Great  God  as  sustaining  no  relation  to 
us!-when  he  made  and  upholds  us  in  existence,  and 
is  the   author  of  all  real   enjoyment.     Suppose,  if 
we  may  be  permitted  to  make  so  absurd  a  suppo- 
sition, that  we  could  behold  God,  in  all  his  infi- 
nite amiableness,  grasping  the  flaming  bolts  of  his 
vengeance  to  hurl   us  to  instant  destruction,  could 
such  a  view  inspire  love?  I  think  not.  A  regard  to  our 
own  happiness,  is  a  first  principle  in  the  constitution 
of  our  nature,  and    shall   we  suppose  that  divine 
love,  that  most  reasonable  of  all  affections,  can  he 


212  PERFECT  LOVE. 

founded  upon  the  ruins  of  any  essential  constituent 
of  man?  Nothing  can  be  more  absurd.  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  is  the  re- 
quisition of  our  Saviour;  not  a  God  to  whom  we 
have  no  peculiar  relation.  Not  that  love  to  God  is 
a  selfish  mercenary  affection.  But  it  must  be  par- 
ticularly observed,  that,  at  the  same  time  that  we 
are  required  to  love  the  Lord  our  God  with  all  our 
hearts,  he  is  exhibited  to  us  under  the  endearing 
relations  of  Creator,  Benefactor  and  Redeemer. 
Nor  must  it  be  passed  over  without  particular  at- 
tention, that  goodness  must  be  considered  as  an  es- 
sential constituent  of  this  amiableness.  How? — re- 
siding in  the  Deity  without  any  emanation  to  any  of 
his  creatures?  Or  as  flowing  to  others  but  not  to  us? 
No,  we  love  him  because  he  first  loved  us. 

The  sentiment  I  am  opposing,  seems  to  be  as  in- 
consistent with  the  nature  of  the  affection  we  call 
love,  as  it  is  to  the  nature  of  man.  As  mutual  hatred 
divides  and  separates  its  subjects,  so  does  mutual 
love  unite  those  that  are  under  its  influence.  This 
we  know  is  the  case  with  men  on  earth.  And  can 
it  be  otherwise,  when  infinite  amiableness  is  the  ob- 
ject of  our  supreme  affection?  No  my  brethren; 
then,  more  than  in  any  other  instance,  does  it  unite 
the  heart  to  its  great  object.  God  sustains  to  us  re- 
lations more  interesting  and  endearing  than  any 
creature  can  sustain.  He  is  more  intimately  pre- 
sent, than  any  creature  can  be.    No  mortal  affection 


I'EUFECT  LOVIl.  213 

can  be  compared  with  his  love  to  his  saints;  and 
genuine  love  to  him  must  ever  be  supreme.  Conse- 
quently, the  union  which  arises  from  the  exercise  of 
this  holy  affection,  must  be  more  intimate  than  any 
mortal  union.  Consider  attentively  the  various 
ways  in  which  the  divine  amiableness  is  exhibited, 
to  attract  our  supreme  regard.  Is  God  the  hearer  of 
prayer?  The  heart  that  loves  him  pours  out  its  com- 
plaints with  an  expectation  that  they  shall  be  heard. 
Is  he  the  Lord  God  merciful  and  gracious — par- 
doning iniquity,  transgressions  and  sin?  The  heart 
that  loves  him,  rests  upon  him  for  forgiveness  of  all 
his  iniquities,  all  his  transgressions,  all  his  sins. — 
Is  the  name  of  the  Lord  a  strong  tower?  The  righ- 
teous run  thereto^  that  they  may  be  safe — Is  he  the 
giver  of  every  good  and  perfect  gijt?  The  heart  that 
loves  him,  relies  upon  him  for  grace  and  glory;  for 
all  that  is  necessary  in  time  and  in  eternity. — Is  he 
the  Great  Author  of  all  enjoyment?  The  heart  that 
loves  him  cleaves  to  him  as  its  supreme  felicity.  In 
a  word,  in  whatever  character  he  manifests  him- 
self to  us,  we  are  required  to  exercise  the  affec- 
tions which  correspond  with  that  character.  How 
peculiarly  absurd,  then,  must  it  be  to  suppose,  that 
in  direct  opposition  to  the  requisitions  of  God  him- 
self, our  love  to  him  ought  to  be  founded  upon  ab- 
stract ideas  of  his  excellence. 


SERMON  XIV. 


THE  JOURNEY  TO  EMMAUS. 
Luke  xxiv.  S2. 

And  they  said  one  to  another,  Did  not  our  hearts  bum  within  us, 
while  he  talked  with  us  by  the  way,  and  opened  to  us  the  scripturesr. 

Great  must  have  beeft  the  perplexity  of  the  dis- 
ciples of  Jesus  Christ,  when  they  saw  their  Lord 
and  Master  extended  upon  his  cross,  and  laid  in 
the  tomb.  It  must  not  be  imagined,  that  their 
baffled  hopes  would,  at  once,  detach  their  affections 
from  the  object  of  their  highest  love.  So  deeply 
was  the  love  of  their  Saviour  impressed  upon  their 
hearts,  that  whatever  they  might  think  of  him 
while  he  lay  in  the  tomb,  it  would  require  no  in- 
considerable space  of  time  to  erase  the  sacred  im- 
pression. Was  that  Jesus  then,  in  whom  we  trust- 
ed and  whom  we  adored  as  the  Messiah,  promised  to 
the  Jews,  an  infamous  impostor!  Could  an  impostor 


2]  6  THE  JOURNEY  TO  EMMAUS. 

do  the  works  performed  by  him,  or  inculcate  doc- 
trines so  divine  as  those  he  taught?  But  had  he 
been  the  Messiah,  he  would,  no  doubt,  have  abided 
forever;  and  it  is  a  fact  that  he  has  been  cut  off  by  a 
violent  death  and  laid  in  the  tomb.  Ah!  could  an 
impostor  assume  so  divine  a  form!  But  on  the 
other  hand,  could  the  Lord  of  life  and  glory  die! 
Is  the  scene  covered  with  some  mysterious  ob- 
scurity which  shall  soon  be  dissipated?  Or,  must 
Israel  still  remain  in  bondage  and  in  misery?  Must 
we  give  up  our  dearest  hopes  forever,  and  be  com- 
pellf^d  even  to  execrate  and  hate  a  name  so  dear  to 
us!  A  strange  report  has,  indeed,  reached  our  ears: 
his  tomb,  it  is  said,  is  found  empty,  and  the  linen 
clothes  laid  by  themselves.  Nay,  angels  are  said 
to  have  announced  liis  resurrection;  oh!  were  it 
true,  we  should  be  the  happiest  of  men.  But  wc 
dare  not  attach  any  credit  to  such  an  improbable 
report. 

Such,  it  is  probable,  were  the  anxious  thoughts 
and  reasonings  of  the  two  disciples^  on  their  way 
from  Jerusalem  to  the  village  Emmaus.  When  lo! 
a  stranger  of  venerable  aspect  drew  near,  and  went 
with  them.  And  he  said  unto  them,  What  manner 
of  communications  are  these  that  ye  have  one  to  an- 
other, and  are  sad.  And  one  of  them  whose  name 
was  Cleophas,  answering  said  unto  him.  Art  thou 
only  a  stranger  in  Jerusalem,  and  hast  not  knoicn 
the  things  that  are  come  to  pass  there  in  these  days? 


THE  JOURNEY  TO  EMMAUS,  217 

And  he  said  unto  them,  what  things?     And  they 
said  unto  him,  concerning  Jesus  of  Nazareth,  which 
was  a  prophet  mighty  in  deed  and  word  bejore  God 
and  all  the  people  !    And  how  the  chief  priests  and 
cur  rulers  delivered  him  to  be  condemned  to  death 
nnd  have  crucified  him.    But  we  trusted,  that  it  had 
been  he,  which  should  have  redeemed  Israel:  and 
hesides  all  this,  to  day  is  the  third  day  since  these 
things  were  done.     Yea,  and  certain  women  of  our 
company  made  us  astonished,  which  were  early  at 
the  sepulchre?    And  when  they  found  not  his  body, 
they  came  saying  that  they  had  also  seen  a  vision  of 
angels  which  said  that  he  was  alive.     And  certain 
of  them  which  were  ivith  us,  went  to  the  sepulchre 
and  found  it  even  so  as  the  women  had  said,  hut 
him  they  saw  not.     Then  he  said  unto  them,  O  fools 
and  slow  of  heart  to  believe  all  that  the  prophets  have 
spoken!     Ought  not  Christ  to  have  suffered  these 
things,  and  to  enter  into  his  glory?    And  begin- 
ning at  Moses  and  all  the  prophets,  he  expounded 
unto  them-  in  all  the  scriptures  the  things  concerning 
himself     And  they  dreiv  nigh  unto  the  village;  and 
he  made  as  though  he  would  have  gone  further. — 
But  they  constrained  him,  saying,  Abide  with  us; 
for  it  is  toward  evening,  and  the  day  is  far  spent.-^ 
And  he  went  in  to  tarry  with  them.     And  it  came  to 
pass  as  he  sat  at  meat  with  them,  he  took  bread  and 
blessed  it,  and  brake  and  gave  to  them.     And  their 
eyes  were  opened,  and  they  knew  him,  and  he  m- 
2d 


2J8  THE  JOUIiNEY  TO  EMiMAUS. 

nished  out  of  then  sight.  And  they  said  one  to 
another,  Did  not  our  hearts  hum  within  us,  ivhile 
he  talked  with  us  by  the  way,  and  while  he  opened 
to  us  the  scriptures? 

O  yes,  it  is  he,  it  is  ho!  We  know  him.  We 
know  him  well.  His  visage,  his  mien,  his  accent, 
and  his  manner  is  the  same.  The  same  love  and 
pity  still  beam  in  his  eyes.  It  is  impossible  that 
we  should  be  mistaken.  Nay,  we  have  a  witness 
within  ourselves  which  cannot  deceive  us.  We 
need  not  visit  the  place  where  he  once  lay,  to  see 
that  his  tomb  is  empty,  and  the  linen  clothes  lying 
apart  by  themselves.  We  need  not  the  testimony 
of  angels  to  assure  us  of  his  resurrection.  None 
but  Jesus  could  possess  such  dominion  over  all  the 
powers  of  the  soul,  could  thus  control  and  move 
the  passions,  and  fire  the  heart  with  all  the  ardours 
of  heavenly  affection.  Did  not  our  hearts  hum 
ivithin  us,  while  he  talked  with  us  by  the  ivay,  and 
while  he  opened  to  us  the  scriptures? 

The  language  here  used  is  peculiarly  strong  and 
emphatical.  Did  not  our  hearts  burn  ivithin  us? 
We  have,  however,  no  reason  to  suppose  that  it 
rose  above  the  heavenly  flame,  the  ardors  of  divine 
love  which  it  was  intended  to  express.  Never  do 
we  feel  a  more  sensible  affection  for  a  friend,  than 
when  some  mysterious  circumstance  which  had,  for 
a  time,  brought  his  integrity  or  friendship  to  us  in 
question,  have  been  happily  removed.     What  then 


THE  JOURNEY  TO  EMMAUS.  gjg 

must  these  affectionate  disciples  have  felt,  when  all 
the  objections  which  they  had  entertained  against 
the  character  or  friendship  of  their  Lord  and  Mas- 
ter, were  in  an  instant  satisfactorily  obviated,  by  the 
lustre  which  their  risen  Redeemer  was  pleased  to 
throw  upon  the  predictions  of  the  prophets. 

"And  did  we  most  unnaturally  entertain  unworthy 
suspicions  of  our  dear   Lord,  at  the  very  time  that 
he  was' bearing  our  sins  in  his  own  body  on  the 
cross?     Ah!  fools  that  we  were  and  slow  of  heart 
to  believe.   Plainly  do  we  now  see  that  his  sufferings 
and  death  were  foretold  by  the  prophets,  and  very 
])lainly  did  he  himself  declare  to  us  before  his  death 
what  has  since   befallen  him;  so    that   his  death 
forms,  not  an  objection,  but  a  glorious  confirmation 
of  his  divine  mission.     And  did  he  die — die  for  us? 
And  is  he  now  alive?     Is  our  best    friend   alive 
again,  and  does  he  live  for  our  salvation?     O  death 
ivhere  is  thy  sting?   0  grave  where  is  thy  victory? 
And  shall  we  be  again  united   to  his  society,   and 
after  a  short  separation  dwell  in  his  presence   for- 
ever."    But  we  have  reason  to  think  that  peculiar 
efficacy,  attended  the  lustre  which  our  Lord  con- 
descended on  this  occasion,  to  throw  upon  the  Old 
Testament  prophecies;  an  efficacy   which   at  once 
filled  those  highly  favoured  disciples  with  the  most 
pleasing  astonishment,  and  set  their  souls   on   fire. 
Their  Lord  would  now,    it  is  probable,   appear  in 
their  eves  more  illustrious  and  more  amiable  ^than 


220  "iHE  JOtRNRY  to  EMMAUS. 

feVer,  ^nd  thus  inspire  their  souls  with  flames  of 
love  before  unknown. 

But  is  there  nothing  analogous  to  what  we  have 
been  describing,  to  be  met  with  in  our  day?  Is 
Cold  esteem  all  that  is  required  of  us?  Have  the 
Words  of  our  Jesus  lost  their  power  to  penetrate 
and  inflame  the  heart?  No.  There  are  some  hap- 
py souls  in  our  day,  who  can,  on  some  solemn 
occasions  adopt,  and  that  with  the  greatest  pro- 
priety, the  language  of  the  text  and  say,  Did  not 
our  hearts  hum  within  us,  when  he  opened  to  iw 
the  scriptures? 

This  is  not  unfrequently  the  case,  when  the 
glory  and  the  grace  of  Jesus  Christ  first  open  to 
the  view  of  a  penitent  sinner,  oppressed  with  an 
overwhelming  sense  of  his  transgressions.  How 
intensely  does  he  love!  Ah!  were  this  always  the 
case!  Could  the  Christian  always  burn  in  the  fer- 
vours of  his  first  affection  for  his  Saviour,  how 
sweetly  would  the  time  of  his  sojourning  on  earth 
pass  away.  But  the  reverse  is  for  the  most  part 
the  case.  How  often  is  he  constrained  to  look 
back  with  deep  regret,  to  the  happy  days  wh^n  first 
the  love  of  his  Saviour  broke  in  upon  his  soul. — 
Then  what  a  glorious  lustre  was  shed  over  €very 
page  of  the  bible.  The  name  of  Jesus  Christ  was  to 
him  sweeter  than  the  richest  perfumes.  Oh!  with 
what  emotions  of  heart  could  he  then  follow  him 
from  his  cradle  to  his  tomb!     With  what  inexpres- 


THE  JOURNEY  TO  EMMAUS.  221 

sible  delight  could  he  then  rove  over  the  promises  of 
his  love!  How  delightful  was  it  to  converse  with  him 
in  prayer,  to  hear  his  gracious  word,  to  approach 
his  table,  and  hold  fellowship  with  his  saints! — 
How  precious  were  his  laws,  how  delightful  his 
service!  And  oh!  how  pleasing  the  hope  of  an 
everlasting  residence  in  his  immediate  presence! 
But  let  a  few  years,  sometimes  only  a  few  months, 
elapse,  and  how  changed  is  the  scene!  What  is 
the  meaning  of  this  astonishing  change?  The  bible 
scarcely  seems  to  be  the  same  book,  it  once  was. 
Scarce  a  single  ray  of  heaven,  seems  to  gild  the 
darkness  now  resting  on  these  once  luminous  pages. 
The  name  of  Christ  has  almost  lost  its  power  to 
penetrate  and  delight  the  soul.  And  the  seriousexer- 
cises  of  devotion  are  become  a  task,  rather  than  the 
joy  and  delight  of  his  soul.  "  O  that  I  were  as  in 
months  past,  as  in  the  days  when  God  preserved  me. 
When  his  candle  shined  upon  rny  head,  and  when 
by  his  light  I  walked  through  darkness.  O  that  I 
knew  where  I  might  find  him!  that  I  might  come 
even  to  his  seat!  I  would  order  my  cause  before 
him,  and  fill  my  mouth  with  arguments.''''  Is  the 
mercy  of  the  Lord  clean  gone  forever?  It  must  be 
acknowledged,  that  some  abatement  of  sensible  af- 
fection and  enjoyment  may  be  expected  to  lake 
place  in  the  course  of  time,  from  the  mere  weakness 
of  that  nature  which  God  has  given  us;  and  I  think 
it  not  improbable,  that  a  Soverign  God  may  some- 


■222 


THE  JOLllNEY  TO  EMMAUS. 


times  withhold  the  communications  of  his  grace,  in 
his  abundant  mercy  by  way  of  trial  and  necessary 
discipline.       But   there  is    reason   to    apprehend, 
that  the  sad   case   we   have  been  describing,  is  for 
the  most  part,  to  be  chiefly  ascribed  to  some  unper- 
ceived  elation  of  mind;  to  the   intrusion   of  some 
earthly  delight;  or  to  a  criminal  negligence  in  the 
duties  of  religion.    "  In  a  little  wrath  I  kid  my  face 
from  thee  for  a  moment,   but  with  everlasting  kind- 
ness will  I  have  mercy  on  thee,  saith  the  Lord  thy 
Redeemer.''^     This  is  the  language  of  God   in  re- 
ference to   the   case   before   us.      The   backsliding 
Christian  is  not  left  to  remain  forever  in  this  wretch- 
ed   state:     "  Come   luith  me  fro7n    Lebanon,   my 
spouse,  with  me  from  Lebanon:  look  from  the  top  of 
Amana,from  the  top  of  Shenir  and  Hermon,from 
the  lion'' s  den,  from  the  mountains  of  the  leopards.''^ 
And  oh,   when  the  interposing  cloud   is  removed, 
when  such  gracious  accents  sound  in  the  ear,    and 
when  the  cheering  rays  of  the  sun  of  righteousness 
break  out  again  and  shine  upon  the  soul,  what  ar- 
dors of  heavenly  affection  fire  the  heart!     Did  not 
our  hearts  burn  within  us  while  he  talked  with  us 
by  the  way,  and  while  he  opened  to  us  the  scriptures? 
But  may  we  not  suppose  that  the  convert  grown 
wise  by  bitter  experience,  will  now  avoid  with  the 
utmost  vigilance  whatever  might  again  envelope  his 
soul  in   darkness,  obscure  his   future   hopes,    and 
damp  the   ardor  of  heavenly  affection?     This   he 


THE  JOURNEY  TO  EMMAUS.  22S 

certainly  ought  to  do;  this  might  be  expected.  But, 
alas,  this  treacherous  heart!  This  body  of  sin  and 
death!  It  is  not  a  single  instance  of  this  kind  that 
will  reform  and  thoroughly  change  such  hearts  as 


ours 


I  might  proceed  to  describe  the  trials,  the  con- 
flicts, and  the  victories  of  the  Christian  life;  and 
enumerate  a  variety  of  instances,  in  which  it  is  in 
the  power  of  some  happy  soul  to  exclaim  in  the 
words  of  the  text.  Did  not  our  hearts  hum  icithin 
us  while  he  talked  with  us  by  the  way,  and  while  he 
opened  to  us  the  scriptures? 

But  I  feel  myself  arrested  by  a  regard  to  the 
peace  of  such  as  can  seldom  or  never  adopt  the  lan- 
guage of  the  text,  with  reference  to  themselves,  as 
well  as  by  the  languors  of  my  own  heart.  And 
may  not  the  sincere,  even  of  this  description,  derive 
some  consolation,  rrom  a  text,  which  at  first  view, 
seemed  nothing  but  darkness  to  them. 

When  the  disciples,  on  their  way  to  Emmaus, 
felt  the  fire  of  divine  love  enkindling  in  their  souls, 
they  knew  not  that  it  was  the  voice  of  Christ  which 
they  heard.  And  may  not  this  be  the  case  with 
some  of  his  disconsolate  followers  in  our  day? — 
What  means  that  tender  solicitude,  lest  the  love  of 
thy  Saviour  should  have  no  place  in  thy  heart? — 
What  means  that  anxious  desire  to  feel  the  love  of 
Christ  enkindled  in  thy  heart?  Are  these  the 
anxieties  of  a  heart  at  enmity  with  him?    They  ap- 


224  "^"^^  JOUIl^EY  TO  EMMA1J3. 

pear  rather  to  be  the  anxieties  of  sincere  affection, 
the  fruits  of  the  Spirit,  and  the  pledges  of  his  favour. 
What  means  the  involuntary  joy  which  this  thought, 
this  dear  hope  inspires,  the  gladness  of  heart  lighted 
up  in  the  very  countenances  of  so  many  of  my  hear- 
ers? Does  it  not  seem  to  indicate  an  interest  in  the 
love  of  Christ,  which  an  enemv  to  his  laws  and  to 
his  gospel,  his  cross  and  his  throne,  can  never  feel? 
"  Oh,  could  I  only  entertain  the  hope,  could  1  only 
see  satisfactory  evidence,  that  this  heart,  cold  and  in- 
sensible and  faithless  as  it  has  been,  is  truly  united 
to  my  Saviour  in  the  bond  of  indissoluble  affection, 
I  should  be  one  of  the  happiest  creatures  on  earthi 
But  ah!  should  I  deceive  myself.  Should  I  at  last 
be  found  an  enemy  to  my  best  friend,  an  enemy  to 
my  Saviour!  How  insupportable  is  the  reflection! 
Oh!  for  a  ray  of  light  to  decide  the  doubtful  case. 
Oh!  for  a  beam  of  love  to  fire  this  cold,  this  insen- 
sible heart  with  all  the  ardors  of  heavenly  affec- 
tion!" Why?  Is  it  merely  the  fear  of  damnation  that 
extorts  this  cry?  Say  trembling,  desponding  soul! 
where  dost  thou  go  to  rekindle  the  d_ying  flames  of 
thy  affection  for  Christ  in  an  hour  of  insensibility? 
To  the  flames  of  hell?  Is  it  not  rather  to  the  cross 
of  thy  Saviour?  Dost  thou  not  find  that  his  glory 
and  his  love  have  more  power  over  thy  heart,  hard 
and  insensible  as  it  is,  than  all  the  terrors  of  the 
wrath  of  God? 


THE  JOURNEY  TO  EMMAUS.  225 

My  brethren,  there  is,  I  am  convinced,  too  much 
stress  laid  upon  rapturous  affections  in  the  Chris- 
tian world,  and  often  too  little  upon  less  dubious 
proofs  of  genuine  religion.  "  And  did  my  Saviour 
die  for  me?  has  he  cancelled  my  guilt?  will  he  save 
me  from  those  devouring  flames  which  roll  beneath 
and  exalt  me  to  his  throne  in  heaven?  Blessed  be 
God  and  blessed  be  my  Saviour!  O  what  a  glo- 
rious deliverance  I  have  found."  When  such  senti- 
ments are,  by  any  means  impressed  upon  the  heart 
of  a  sinner,  as  he  stands  trembling  over  the  gulf  of 
everlasting  perdition,  it  is  no  wonder  that  he  should 
rejoice,  and  even  rise  to  rapturous  affections.  And 
these  affections  may  very  readily  be  considered  as 
constituting  Joi/  in  the  Holy  Ghost,  and  a  sure  evi- 
dence of  the  divine  favour.  But,  it  too  often  hap- 
pens, that  such  affections  are  almost  as  transitory  as 
rapturous.  Like  torrents  rolling  down  the  moun- 
tains after  a  heavy  rain,  they  not  unfrequently  dis- 
appear in  a  short  time.  And  it  is  sometimes  the 
case,  that  the  subjects  of  these  rapturous  emotions 
become  afterwards  more  opposed  to  religion,  and 
more  abandoned  in  morals,  than  before.  Nor  is 
this  at  all  to  be  wondered  at.  For  affections  ori- 
ginating in  the  fear  of  hell,  and  the  mercenary  hope 
of  heaven,  are  not  the  love  of  Christ;  but  self  love 
inflamed  to  rapturous  emotion.  It  is  not  in  Christ 
that  they  rejoice,  but  in  themselves.     Self  is  the 

idol    to  which   they    address  this  devotion.      A 
30 


226 


THE  JOURNEY  TO  EMMAUS. 


devotion  more  to  be  dreaded  than  the  greatest  in- 
sensibility of  heart. 

And,  here  I  must  take  the  liberty  to  observe, 
that  all  affection  not  founded  in  knowledge  must 
be  spurious,  how  high  soever  it  may  rise.  That 
preaching,  therefore,  and  those  modes  of  religious 
worship  which  are  calculated  only  to  inflame  the 
affections  without  informing  the  mind,  must  be  es- 
sentially defective  and  dangerous.  The  ignorant 
subject  of  inflamed  religious  affections,  will  gener- 
ally be  the  most  confident  of  the  goodness  of  his 
state.  His  presumption,  leading  him  to  arrogance 
and  preparing  him  for  the  wildest  excesses,  will  too 
probably  terminate  in  the  foulest  crimes.  What  a 
pity  that  the  most  generous  affections  of  the  human 
heart,  should  be  thus  wretchedly  perverted  to  the 
disgrace  of  genuine  religion  and  the  ruin  of  the 
soul. 

Such  were  not  the  affections  now  under  con- 
sideration. These  disciples  were  intimately  ac- 
quainted with  Jesus  Christ.  And  under  the  en- 
ergy of  his  heavenly  instruction,  while  he  open- 
ed to  them  the  scriptures,  their  souls  were  fired 
with  the  pure  fervors  of  heavenly  affection.  Did 
not  our  hearts  hum  within  us  while  he  talked  with 
tis  by  the  ivay,  and  while  he  opened  to  us  the  scrip- 
tures? 

May  such  be  the  exercises  of  every  communicant 
on  this  occasion!     It  was  in  the  breaking  of  bread. 


THE  JOURNEY  TO  EMMAUS.  227 

tliat  our  Lord  manifested  himself  to  these  enrap- 
tured disciples.  Oh!  that  he  would  be  pleased  to 
meet  with  us  to  daj  at  his  table,  and  open  up  to 
our  view  the  glorious  mysteries  of  his  love,  and  fire 
every  heart  with  the  pure  flame  of  heavenly  affec- 
tion. It  must  not,  my  brethren,  be  imagined,  that 
because  I  would  guard  you  against  those  unhallow- 
ed fires  which  have  done  such  mischief  in  the 
church  and  in  the  world,  that  1  am  an  advocate  for 
a  cold  and  lifeless  devotion.  Our  Redeemer  is  cer- 
tainly worthy  of  our  highest  affection,  of  our  sU" 
preme  love.  Be  not  afraid  of  loving  him  too  much. 
Endeavour  to  form  correct  apprehensions  of  his 
character,  of  his  excellencies,  of  his  love  to  you. — 
Strive  to  enter  into  the  most  intimate  communion 
with  your  Saviour;  and  you  shall  be  enabled  to 
unite  with  his  affectionate  disciples  in  saying.  Did 
not  our  hearts  hum  tvithin  us  while  he  talked  with 
us  by  the  way,  and  while  he  opened  to  us  the  scrip- 
tures? 


SERMON  XV. 


PARENTAL   DUTY. 


Eph.  vi.  4. 


And  ye  fathers  provoke  not  your  children  to  wrath,  but  bring'  then* 
up  in  the  nurture  and  admonition  of  the  Lord. 

The  age  in  which  we  live,  is  certainly  distinguish- 
ed by  some  extraordinary  exertions  in  the  Christian 
cause.  Many  religious  societies  have  been  lately 
instituted;  the  Bible  has  been  translated  into  many 
languages  and  widely  dispersed.  And  an  unusual 
number  of  missionaries  have  been  employed,  to  car- 
ry the  light  of  the  gospel  to  the  benighted  heathen, 
as  well  as  to  the  dark  corners  of  Christendom. 
This  is  well.  These  things  appear  to  be  tokens 
for  good.  But  how  is  it  that  amidst  all  these  very 
laudable  exertions  in  this  great  concern,  little  at- 
tention has  been  paid  to  the  instruction  of  the  young 
and  rising  generation?  Do  we  really  wish  the  reli- 


230 


PARENTAL  DUTY. 


gion  of  Jesus  Christ  to  prosper  and  flourish  in  the 
world?  Ol'  all  the  measures  which  it  is  in  our  power 
to  adopt,  for  promoting  the  great  interests  of 
piety  and  virtue  a  proper  regard  to  the  duty  in- 
culcated in  our  text,  must  certainly  be  one  of  the 
most  effectual.  This  great  duty  appears,  how- 
ever, to  be  very  much  neglected.  And  I  should  es- 
teem it  a  singular  happiness,  could  I  on  this  occasion, 
set  it  in  a  just  light,  and  enforce  it  by  arguments 
corresponding  to  its  importance.  Atid  ye  fathers 
provoke  not  your  children  to  ivrath,  but  brmg  them 
up  in  the  nurture  and  admonition  of  the  Lord. 

It  seems  hardly  necessary  to  observe,  that  under 
the  appellation  Fathers,  Mothers  must  also  be  in- 
cluded. The  duty  here  enjoined,  must  indeed,  ex- 
tend to  all  the  instructors  of  youth  without  excep- 
tion. But  it  is  with  peculiar  propriety  that  it  is  so 
expressly  enjoined  upon  parents,  as  they  have  the 
best  opportunity  of  discharging  it  with  success. 

I.  In  the  first  place  I  shall  consider  what  it  is  to 
bring  up  children  in  the  nurture  and  admonition  of 
the  Lord. 

Now  this  great  duty  as  it  h  exhibited  to  us  in 
the  words  of  our  text,  implies  a  proper  course  of  re- 
Ugiaus  instruction  and  religious  discipliiie. 

1.  AVe  must,  and  that  in  early  youth,  inform  our 
children  what  is  the  great  design  of  their  existence, 
and  what  measures  it  will  be  incumbent  on  them  to 
employ,  to  render  that  existence  a  blessing,  and  not 


PARENTAL  DUT\.  231 

a  curse.  Or,  in  other  words,  we  must  use  our  best 
endeavours  to  make  them  acquainted  with  God 
their  maker,  and  the  duties  they  owe  to  him  and  to 
their  fellow  men.     But  to  be  more  particular. 

(1.)  It  is  the  duty  of  parents  to  inform  their  chil- 
dren, and  that  at  a  very  early  period  of  life,  that  there 
is  a  God  who  made  and  governs  the  world,  and  to 
whom  they  are  indebted  for  their  existence,  for 
life  with  all  its  blessings.  That  He  is  the  best  as 
well  as  the  greatest  of  beings,  possessing  every  per- 
fection and  every  excellence  in  the  highest  degree; 
and  that  he  is  willing  as  well  as  able  to  deliver  them 
from  all  evil,  and  to  afford  them  every  necessary 
good.  And  here  the  great  book  of  nature  will 
afford  us  much  assistance.  It  must  be  easy,  even 
for  children,  to  conceive  that  a  power  capable  of 
bringing  into  existence  the  heavens  and  the  earth, 
can  do  every  thing.  The  beauty,  order,  and  har- 
mony which  meet  the  astonished  eye  wherever  it 
turns,  will  aid  their  conceptions  of  the  wisdom  of 
their  maker:  while  the  light  of  the  sun,  the  ferti- 
lizing shower,  and  the  various  bounties  which  load 
the  revolving  year,  will  furnish  them  with  exalted 
apprehensions  of  his  goodness.  They  must  not, 
however,  be  allowed  to  imagine  that  the  sun  rises 
and  shines  in  his  own  strength;  that  the  earth  yields 
its  fruits  by  its  own  fertility,  or  that  the  food  they 
eat,  has  in  itself,  a  nourishing  virtue.  No,  they 
mast  be  taught  to  ascribe  all  the  diversified  energies 


232  I'ARENIAL  DUTY. 

of  the  elements,  not  to  any  innate  virtue  residing 
in  them,  but  to  the  all  powerful  and  unremitted 
agency  of  the  great  Creator. 

But  it  is  chiefly  to  the  holy  Scriptures  that  we 
must  refer  our  children  for  religious  instruction;  for 
the  knowledge  of  God,  and  just  ideas  of  the  duties 
we  owe  to  him,  and  to  each  other.  It  is  a  great 
mistake,  to  imagine  that  the  Bible  is  either  too  ob- 
scure or  too  sacred,  to  be  put  into  the  hands  of 
children.  Notwithstanding  its  astonishing  subli- 
mity, all  that  it  is  necessary  for  us  to  believp,  and 
all  thai  it  is  necessary  for  us  to  practise,  in  order 
to  salvation  is  so  plainly  expressed  as  to  be  intelli- 
gible to  the  capacity  of  the  youngest  attentive 
reader.  And  the  sooner  they  are  made  acquainted 
with  its  invaluable  pages,  the  more  likely  will  it  be 
to  make  deep  and  indelible  impressions  upon  their 
hearts.  It  may  indeed,  to  superficial  observers, 
seem  strange  that  so  large  a  portion  of  the  sacred 
records  should  be  historical.  But  a  careful  attention 
to  this  subject  may  convince  us,  that  this  is  one  of 
the  most  effectual  as  well  as  most  engaging  mea- 
sures which  can  be  employed  for  the  religious  in- 
struction, of  all  ages  indeed,  but  especially  of  the 
young.  Let  children  then  be  early  taught  to  read 
and  reverence  their  Bible;  to  consider  it  the  best 
book  in  the  world;  and  to  take  it  as  their  guide  to 
eternal  life. 

And  here  I  must  be   permitted  to    recommend, 
that  the  attention  of  children  be  especially  directed 


PARENTAL  DUTY. 


233 


to  Jesus  Christ,  as  he  is  exhibited  to  us  in  the  types 
and  prophecies  of  the  Old  Testament,  and  parti- 
cularly as  he  is  exhibited  in  the  history  of  the 
New.  He  is  the  brightness  of  his  Father's 
glory,  and  the  express  image  of  his  person.  In  him 
humility,  meekness,  love  to  God,  and  love  to  man, 
and  in  a  word,  every  divine  and  every  human  ex- 
cellence shine  forth  in  all  their  glory.  He  that 
hath  seen  him,  hath  seen  the  Father. 

The  doctrines  of  religion  as  taught  by  him,  as- 
sume a  charm  that  cannot  fail  to  delight,  at  the 
same  time,  that  they  are  calculated  to  make  a  deep 
and  lasting  impression  upon  every  susceptible  heart. 
By  the  most  natural  and  beautiful  allusions  to  a 
great  variety  of  familiar  objects  and  ordinary  occur- 
rences in  life,  he  has  rendered  heavenly  things 
plain,  even  to  the  capacity  of  children.  There  is 
not  a  bird  that  wings  the  air,  not  a  fountain  that 
springs  from  the  earth  to  relieve  our  thirst,  not  a 
spire  of  grass  in  our  fields,  not  a  flower  in  our  gar- 
dens, not  a  star  in  the  firmament,  or  a  shrub  in  the 
forest,  but  is  made  to  convey  some  heavenly  in- 
struction in  the  most  engaging  manner.  In  a  word, 
he  has  turned  the  world  of  nature  into  a  school  of 
spiritual  instruction. 

But  it  is  not  merely  as  a  Teacher  sent  from  God, 

to  point  out  to  us  the  way  of  eternal  life,  that  our 

Redeemer    claims    our   devoutest    attention.     We 

must  also  consider  him  in  his  sacrificial  character 
31 


'2^j^  PARENTAL  DUTY. 

as  the  lamb  of  God,  that  takes  awaj  the  sin  of  the 
world.  Nor,  while  daily  receiving  so  many  favours 
from  parental  affection,  will  it  be  difficult  for  chil- 
dren to  form  some  just  ideas  of  the  love  of  God  in 
sending  his  only  Son  into  the  world,  to  accomplish 
the  great  work  of  our  Redemption.  In  the  educa- 
tion of  our  children,  Jesus  Christ  is,  I  fear,  too 
much  neglected.  We  exhort  them  to  a  virtuous, 
and  warn  them  against  a  vicious  course  of  conduct; 
we  tell  them  that  they  must  love  God  and  keep  his 
commandments;  but  parents  do  not  seem  generally 
to  consider  as  they  ought  that  Jesus  Christ  is  the 
way  of  access  to  God,  for  children  as  well  as  for 
adults,  and  that  the  knowledge  of  him  and  faith  in 
his  name,  is  the  only  way  of  salvation  for  all  ages 
capable  of  religious  instruction. 

(2.)  The  most  effectual  measures  ought  to  be 
employed  to  convince  our  children,  that  they  need  a 
Saviour;  that  inheriting  a  depraved  nature  from  an 
apostate  federal  head,  they  need  the  regenerating 
influence  of  the  Holy  Spirit,  to  delivfir  them  from 
the  power  and  the  pollution  of  sin;  and  that  having 
contracted  the  guilt  of  many  actual  offences,  they 
need  a  better  righteousness  than  their  own,  to  en- 
title them  to  the  favour  of  God. 

The  mortifying  doctrine  of  human  depravity,  is  so 
plainly  asserted  in  the  holy  Scriptures,  and  so  evi- 
dently exemplified  in  the  general  conduct  of  man  on 
earth,  that  ciiiWren  may  soon  be  brought  to  under- 


PARENTAL  DU'FV. 


235 


Stand  it.  Nay,  it  will  not  be  long;,  before  they  may 
become  conscious  of  a  war  between  reason  and  in- 
clination in  their  own  breasts.  Nor  must  it  be 
imagined,  that  any  thing  short  of  this  salutary  con- 
viction, will  induce  them  to  embrace  the  mercy  of 
the  gospel. 

(3.)  It  has  already  been  observed  that  children 
ought  to  be  instructed  in  their  absolute  dependance 
upon  God  their  maker,  in  a  natural  acceptation; 
and  it  cannot,  surely,  be  less  necessary  for  them  to 
feel  their  dependance  upon  him  in  a  spiritual  sense. 
That  every  ^ood  and  perfect  gift  comet/i  down  from 
the  great  Father  of  lights,  is  an  article  of  much  im- 
portance in  the  christian  system.  We  must,  how- 
ever, carefully  guard  them  against  the  common 
abuse  of  this  truth.  They  must  repeatedly  be  di- 
rected to  expect  the  assistance  of  Divine  grace;  not 
in  the  wilful  neglect  of  their  duty,  but  in  diligent 
and  honest  endeavours  to  perform  it  to  the  utmost 
of  their  power.  Or,  in  other  words,  they  must  be 
directed  to  wait  upon  God  for  the  enlightening  and 
sanctifying  influences  of  his  holy  Spirit,  in  a  dili- 
gent and  conscientious  attendance  upon  all  the  in- 
stituted means  of  salvation. 

And  here,  though  it  may  appear  to  be  a  digres- 
sion, I  must  take  the  liberty  to  observe  that  children 
ought  to  be  taught,  and  that  at  an  early  period  of 
life,  to  remember  the  Sabbath  dav  and  keep  it  holy. 
Not  that  the  same  seriousness  and  circumspection 


23t;  PARENTAL  DUT\. 

is  in  this  or  any  other  instance,  to  be  exacted  from 
them  as  may  reasonably  be  expected  from  the  adult. 
But  as  the  prosperity  of  Zion,  and  even  the  life  and 
power  of  religion  depends  very  much  upon  the  con- 
scientious discharge  of  the  duties  of  this  day,  they 
ought,  most  undoubtedly,  to  be  early  accustomed 
to  make  a  proper  distinction  between  this  and  the 
other  days  of  the  week. 

(4.)  The  various  duties  which  we  owe  to  God 
our  maker,  must  be  set  before  our  children,  in  the 
most  easy,  and  at  the  same  time  the  most  engaging 
light. — To  love  infinite  amiableness  with  all  the 
heart;  to  stand  in  awe  of  the  majesty  of  the  Al- 
mighty; to  fear  his  displeasure;  to  aim  at  his  glory 
in  all  we  do;  to  trust  his  faithfulness;  to  be  thank- 
ful for  his  rich  and  various  benefits,  and  to  render 
him  the  homage  of  the  profoundest  adoration;  are 
duties  so  plain  as  well  as  reasonable,  that  children 
may  be  made,  not  only  to  understand  them,  but 
also  to  perceive  them  to  be  nothing  more  than  our 
reasonable  service. 

(5.)  They  should  also  be  well  instructed  in  the 
various  duties  which  we  owe  to  our  fellow  men. — 
That  creatures  of  the  same  species,  inhabiting  the 
same  world;  in  the  same  state  of  apostasy  and 
guilt;  exposed  to  the  same  temptations;  and  on  their 
way  to  the  same  eternal  world — should  not  hate, 
but  cordially  love  one  another,  and  exert  themselves 
with  all  diligence  and  zeal,  to  promote  their  mu- 


PARENTAL  DUTY.  937 

tiial    happiness,    both   in  this  life   and    a   future 
state. 

Will  it  be  necessary  to  observe,  that  every  instance 
of  parental  instruction  ought  to  be  illustrated  and 
enforced  by  a  correspondent  example?  Children 
are  more  generally  influenced  by  example  than  by 
precept.  And  if  our  conduct  should  be  the  reverse 
of  our  instructions;  we  have  certainly  much  reason 
to  fear  that  our  children  will  be  more  disposed  to 
imitate  the  former,  than  to  observe  the  latter.  You 
will  not,  however,  expect  on  this  occasion,  a  full 
detail  of  the  various  doctrines  and  religious  duties, 
in  which  our  children  ought  to  be  instructed.  This 
would  require  more  than  a  whole  discourse. 

2.  I  now  propose  to  consider  the  other  branch  of 
a  religious  education  which  our  text  inculcates. 
We  must  bring  up  our  children  in  the  discipline,  as 
well  as  in  the  instruction  of  the  Lord.  And  with 
this  view,  it  will  be  necessary  that  they  l>e  brought 
to  a  cheerful  and  unhesitating  submission  to  parental 
authority.  This  great  object  ought  indeed,  to  be 
accomplished  by  the  gentlest  measures  which  can 
be  rendered  effectual.  It  is,  however,  an  object 
of  too  much  importance  to  be  sacrificed  to  the  ten- 
derest  sensibilities  of  parental  affection.  When 
brought  to  this  happy  temper,  children  will  listen 
to  the  instructions  of  their  parents  with  reverence 
and  respect.  This  happy  temper  will  render  obe- 
dience easy  and  delightful.     But  if  they  be  suffered 


238  PARENTAL  DU'l  V. 

to  live  under  the  influence  of  a  j3eevish  temper  and 
ungoverned  passions,  there  is  very  little  reason  to 
expect  a  favourable  result  from  any  course  of  reli- 
gious instructions,  or  any  measures  it  will  be  in  our 
power  to  employ  for  their  everlasting  advantage. 
It  is  not,  however,  enough  for  us  to  teach  our  chil- 
dren what  they  ought  to  believe,  and  what  they 
ought  to  practice;  we  must  also,  as  far  as  it  sliall  be 
in  our  power,  restrain  them  from  all  sin.  Eli 
was  not,  it  would  seem,  deficient  in  good  in- 
structions and  the  tenderest  entreaties  for  the  re- 
formation of  liis  transgressing  sons.  But  "  They 
made  themselves  vile  and  lie  restrained  them  not.'''' 
And  what  was  the  consequence!  They  hearkened 
7iot  to  the  voice  of  their  father, ^^  but  persevered  in 
their  iniquitous  courses  to  his  great  affliction,  and 
their  own  destruction. 

Yes,  we  must,  as  far  as  it  shall  be  practicable,  re- 
strain our  cliildren  from  every  vicious  practice.  And 
with  this  view,  a  particular  attention  ought  to  be 
paid  to  the  company  they  keep,  and  the  friendships 
and  associations  they  shall  be  disposed  to  form. 
You  would  not  willingly  suffer  your  children  to  go 
near  a  person  infected  by  the  plague,  or  some  pes- 
tilential disease.  And  is  not  vice,  in  many  instan- 
ces as  infectious  as  the  plague,  and  infinitely  more 
to  be  dreaded?  Undoubtedly  it  is.  How  is  it  then, 
that  parents  so  frequently  suffer  their  children  to 
frequent  abandoned,  or  at  least,    ensnaring  com- 


PARENTAL  DUTY.  239 

panj?  Will  the  few  superficial  accomplishments 
which  may  be  acquired  from  an  ungodly  world, 
compensate  for  the  loss  of  good  morals!  Whatever 
parents  may  imagine,  evil  communications  icill  cor- 
rupt good  manners. 

II.  I  shall  now  ofTer  a  few  remarks  respecting 
the  manner  in  which  the  duty  which  our  text  in- 
culcates, ought  to  be  performed. 

1.  And  here,  the  first  observation  which  merits 
our  attention,  is  suggested  by  the  text  itself.  Pa- 
rents must  not  provoke  their  children  to  wrath. 
For  this  caution  there  may  not,  indeed,  seem  to  be 
much  necessity  in  our  times.  With  us,  excessive 
indulgence  appears,  for  the  most  part,  to  be  a  pre- 
vailing error.  But  however  this  may  be,  it  may 
not  be  amiss  to  observe,  that  the  most  gentle  and 
persuasive  measures  ought  uniformly  to  be  employ- 
ed as  far  as  they  can  be  rendered  efficient.  Nor 
should  any  thing  vigorous  or  severe,  be  at  any  time 
required.  It  may,  indeed,  be  of  much  advantage 
to  begin  very  early  to  accustom  them  to  various  in- 
stances of  self-denial.  But  this  ought  always  to  be 
done,  in  away  calculated  to  convince  them,  tiiat  it 
originates  in  the  most  affectionate  solicitude  for 
their  highest  good. 

2.  In  the  education  of  children,  the  depravity  of 
human  nature  must  always  be  kept  in  view.  They 
who  disregard  this  caution,  can  scarcely  fail  to  form 
very    erroneous   sentiments,  both   with  respect  to 


240  PARENTAL  DU  I  Y. 

the  instructions  which  they  ought  to  give  their  chil- 
dren, and  that  course  of  disci }3hne  and  restraint 
which  will  be  most  for  their  advantage.  This  is 
not  the  place  to  consider  the  objections  which  have 
been  made  to  this  humbling  doctrine.  The  diffi- 
culties, with  which  parents  seldom  fail  to  meet  in 
the  discharge  of  this  important  trust,  will  be  suffi- 
cient to  prove  it  to  be  a  well  established  fact.  And 
to  correct  it,  ought  to  be  the  great  design  of  a  reli- 
gious education.  To  this  point,  all  the  rays  of  re- 
ligious instruction  and  all  the  enerejies  of  religious 
discipline  ought  to  be  directed.  But  is  this  gener- 
ally the  case?  Far  from  it.  The  general  manage- 
ment of  children  in  our  country,  at  least,  and  this 
is  probably  the  case  throughout  the  earth,  seems  to 
be  much  better  calculated  to  corrupt  and  deprave  a 
pure,  than  to  rectify  the  disorders  of  a  depraved 
heart.  For  example,  it  is  by  no  means  uncom- 
mon for  parents  in  providing  amusements  for  their 
children,  to  utter  in  their  presence  known  and  inten- 
tional falsehoods.  And  this  must  certainly  be  one 
of  the  readiest  ways  which  can  be  devised,  to  teach 
them  to  act  the  same  part.  When  parents  are  quite 
lavish  in  the  praises  of  their  children,  they  do  not, 
it  may  be  presumed,  intend  to  foment  pride  and 
vanity,  and  self-conceit.  But  a  little  reflection 
might,  one  would  think,  convince  them  that  such 
will,  in  all  probability,  be  the  case.  It  must  not 
lie  imagined  that  when  children  are    taught  to  be 


PARENTAL    DUTY. 


241 


impertinent,  or  abusive  in  the  way  of  amusement, 
it  is  with  a  design  to  render  them  so  in  reality.  This 
however,  can  scarcely  fail  to  be  the  case.  Nor  are 
we  permitted  to  imagine  that  when  children  are 
treated  with  that  deference  and  regard  which  can 
belong  only  to  the  adult,  it  is  with  a  deliberate  de- 
sign to  render  them  assuming  and  self-sufficient. 
But  this  result  is  certainly  the  natural  consequence 
of  such  treatment.  Unhappy  innocents!  if  I  may 
be  allowed  that  term: — hard,  indeed,  is  their  fate, 
when  their  parents  and  instructors  and  friends,  in- 
stead of  adopting  proper  measures  for  their  edifica- 
tion and  salvation,  do  just  the  reverse 

3.  Particular  attention  ought  to  be  paid  to  the 
peculiar  temper  and  disposition  of  children,  as  well 
as  to  their  age.  For  a  mild  and  gentle  disposition 
will  not  require  the  same  disciplinary  energies, 
which  must  be  employed  in  the  management  of  the 
more  turbulent  and  unyielding.  It  will,  undoubt- 
edly, be  best  to  begin  with  the  most  obvious  and 
elementary  truths,  and  to  introduce  those  of  more 
difficult  apprehension,  as  the  expanding  mind  shall 
become  qualified  for  their  reception.  These  ob- 
servations however,  appear  too  obvious  to  need  far- 
ther illustraiion. 

4.  Parents  will  do  well,  to  observe  and  improve 
the  various  occurrences  in  life,  upon  which  some 
profitable  instruction  may  be  engrafted  to  the  great- 
est advantage.     Does  the  thunder  roar  or  the  light- 


^42 


PARENTAL  DUTY. 


ning  flash  in  the  heavens?  The  grandeur  and  aw- 
fulness  of  the  scene,  may  be  made  to  assist  children 
in  their  conceptions  of  the  power  and  majesty  of 
God.  Is  a  member  of  the  family,  or  some  dear 
friend  or  relation  cut  off  by  death,  and  laid  in  the 
cold  and  silent  grave?  This  will  afford  an  opportu- 
nity not  to  be  neglected,  of  turning  their  attention 
to  the  great  interests  of  the  eternal  world.  Is  a  be- 
loved friend  and  relation,  brought  from  the  gates 
of  death,  and  restored  to  health?  This  joyful  event 
may  be  improved,  so  as  to  furnish  them  with  a  more 
impressive  sense  of  Divine  mercy. 

5»  Parents  ought  also  to  be  very  attentive  to  the 
manner,  in  which  their  instructions  are  communica- 
ted to  their  children.  It  is,  I  believe,  now  generally 
admitted,  that  from  a  cold  unimpressive  manner  of 
preaching,  little  or  no  advantage  is  to  be  expected. 
And  w  ill  not  the  same  observation  apply  to  paren- 
tal instruction?  If  parents  do  not  sensibly  feel 
the  importance  of  the  truths  they  inculcate  on 
their  children,  can  it  reasonably  be  expected,  that 
children  should  derive  any  lasting  advantage  from 
such  cold  and  heartless  instructions?  Certainly  not. 

6.  Parents  ought  to  be  much  engaged  in  prayer 
for  their  children.  It  is,  I  think,  a  prevailing  sen- 
timent among  the  best  informed,  that  unless  the 
seed  of  the  word  which  has  been  disseminated  by  a 
preacher  of  the  gospel,  be  watered  by  the  tears  of 
fervent  aiwi  persevering  supplication  to  God  for  his 


PARENTAL  DUTY. 


243 


blessing;  little  fruit  is  to  be  expected  from  the  most 
impressive  sermons.  And  still  less  reason,  ir  ap- 
pears to  me,  can  prayerless  parents  have,  to  expect 
a  blessini*  on  their  best  endeavours  to  promote 
the  good  of  the  offspring,  which  God  has  given  them. 
In  every  attempt  to  promote  the  salvation  of  others, 
as  well  as  in  the  great  concern  of  our  own  salvation, 
we  are  absolutely  dependent  upon  the  grace  of  God. 
This  grace,  therefore,  we  ought  to  seek  with 
earnest  and  persevering  importunity.  Nor  ought 
parents  to  be  discouraged,  though  they  should  not 
have  the  happiness  to  see  their  la  hours,  for  the 
highest  interests  of  their  children,  immediately 
crowned  with  success.  Long  after  their  heads  are 
laid  in  the  dust,  their  prayers  in  behalf  of  their 
children  may  be  heard  and  answered.  And  this, 
from  actual  observation,  we  have  reason  to  believe, 
is  not  unfrequently  the  case. 

III.  It  remains  to  offer  some  motives  to  enforce 
the  duty  inculcated  in  the  text.  And  ye  fathers  pro- 
voke not  your  children  to  wrath,  but  bring  them  up 
in  the  nurture  and  admonition  of  the  Lord.  Now 
it  will,  I  hope,  be  readily  acknowledged  to  be,  at 
once  a  duty  of  great  importance  and  of  indispen- 
sable obligation.  You  have  all  no  doubt,  frequently 
observed  the  importance  of  culture  in  the  vegetable 
world.  What  a  vast  difference  is  there  between  a 
plant  or  flower  in  an  uncultivnted  forest,  and  in  a 
well  cultivated  garden.     And  can  it  be   supposed 


244  PARENTAL  DUTY. 

that  cultivation  is  less  necessary   in  the  moral  than 
in  the  natural  world? 

In  a  state  of  perfect  innocence,  a  course  of  moral 
culture  might  not  have  been,  perhaps,  indispensably 
necessary.  In  the  minds  of  our  children,  we  do 
not  find  that  fair  and  expansive  germ  of  every  moral 
virtue,  which  requires  nothing  but  the  energies  of 
intellectual  culture,  and  the  genial  influence  of  re- 
volving suns  to  bring  it  to  perfection.  No  my  bre- 
thren! Let  cavillers  against  the  Mosaic  account  of 
the  apostasy  of  man  say  what  they  will,  we  evi- 
dently perceive  in  our  children  such  tempers  and 
dispositions,  as  will  require  all  the  energies  of 
moral  culture  and  judicious  restraint,  in  order  that 
they  may  be  qualified  and  disposed  to  act  with  pro- 
priety, the  part  allotted  them  in  this  life.  Look 
abroad  in  the  world,  and  observe  the  ignorance  and 
profligacy  of  a  large  proportion  of  our  youth.  See 
how  many  of  them  are  rushing  with  eager  haste  to 
a  premature  grave!  How  many  live  to  the  grief,  as 
well  as  to  the  disgrace  of  their  parents!  How  often 
are  the  most  promising  talents  prostituted,  and  all 
their  parents'  fondest  hopes  forever  blasted!  And 
have  you  any  security  that  such  will  not  be  the  fate 
of  your  children,  should  you  neglect  their  educa- 
tion? You  liave  not.  Would  you  wish  to  see  your 
children  happy,  and  respected  in  this  life?  Would 
you  wish  them  to  be  the  comfort  and  the  support 
of  your  declining  years?  Would  you  wish  to  secure 


PARENTAL  DUTY.  245 

them  from  all  the  tragical  consequences  of  flagi- 
tious vice?  Then  hring  them  up  in  the  nurture  and 
admonition  of  the  Lord  Jesus  Christ. 

But  it  is  principally  in  a  much  higher  view,  that 
I  must  take  the  liberty  of  urging  upon  you  the  faith- 
ful observance  of  this  duty.     The  present  life  is  in- 
tended only  as  an  introduction  to  a  future  state  of 
endless  misery,  or  of  endless   happiness.     And  it 
must  certainly  be  your  indispensable  duty  to  adopt 
the  most  effectual  measures  in  your  power,  to  pre- 
vent the  ruin  and  secure  the  everlasting  happiness 
of  the  children  God  hath  given  you.     Do  parents 
verily  believe  that  there  is  a  future  state?  That  when 
the  dear  remains  of  their  children  are  deposited  in 
the  dust,  the  soul  must  return  to   God  ivho  gave  it. 
and  enter   upon   an    unchangeable  state?  Do  they 
verily  believe  this,  and  yet  neglect  to  tell  their  chil- 
dren so? — neglect  to  tell  them  what  they  are;  what 
they   must  shortly    be;  and  what  measures    they 
ought  to  adopt,  in  order  to  be  delivered  from  final 
ruin!  Can  they   behold  their  own  children  in  the 
way  to  endless    destruction,  and  yet  make  little  or 
no  exertions  for  their  deliverance  from  this  most  pe- 
rilous  situation?    This,  were  it   not  too  evidently 
exemplified  to  be  called  in  question,  would  appear 
absolutely    incredible.     The   parent    who  neglects 
the   temporal   interests  of  his  children,  will  meet 
your  decided  disapprobation.    What  then  are  we  to 
think  of  the  parent,  who   neglects  their  everlasting 


246  I'AHEN'i'AL  DUTY. 

interests,  neglects  the  souls  of  his  children;  the 
souls  that  must  live  when  the  body  dies;  that  must 
live  forever,  and  that  in  a  state  of  endless  happi- 
ness or  endless  misery?  Must  not  the  guilt  of  such 
parents  be  unspeakably  great?  Yes,  my  brethren, 
we  want  words  to  express  it;  we  want  ideas  rightly 
to  conceive  it.  And  even  though  we  could  do  both, 
the  representation  would,  we  have  reason  to  fear, 
in  too  many  instances,  give  offence  instead  of  pro- 
ducinii  any  salutary  impression. 

But  the  time  is  coming,  when  you  will  formjust 
ideas  of  this  interesting  case.  When  about  to  bid 
them  a  last  adieu,  and  go  into  that  state  where  you 
can  do  nothing  more  for  them,  you  will  probably 
know  how  to  appreciate  the  advantages  of  a  reli- 
gious education.  Or  should  you  see  any  of  them 
die  ignorant  of  God  and  without  hope;  and  espe- 
cially, should  they,  as  has  been  the  case,  charge 
their  destruction  to  the  inattention  and  neglect  of 
their  parents,  how  will  you  sustain  the  dreadful  im- 
putation? But  whatever  may  be  the  circumstances 
attending  your  departure,  or  that  of  your  children 
from  this  world,  you  will  meet  them  again;  meet 
them  before  the  bar  of  final  judgment:  and  should 
you  there  find  their  destruction  charged  to  your  ac- 
count, how  will  you  be  able  to  bear  the  weight  of 
such  a  charge? 

How  is  it,  my  brethren,  that  you  are  so  tremb- 
lingly alive  to  every  thing  that  can  effect  the  hap- 


PARENTAL  DUTY.  247 

piiiess  of  your  children,  in  this  life,  and  so  regard- 
less of  their  everlasting  destiny?  Is  a  child  arrested 
by  some  dangerous  disease?  The  parents   seem   to 
be  the  greatest  sufferers.     Every  thing  that  aggra- 
vates the  complaint,  is  guarded  against,   with  the 
most  sedulous  attention.     No   effort   is   spared  to 
afford  the    most   effectual   and    instantaneous    re- 
lief.    But   why  is  their  tenderness   limited  to  this 
transitory  state?  Why  do  they  not  with  equal,  with 
infinitely  greater  solicitude,  labour  to  preserve  thera 
from  a  miserable  immortality?  Surely  they  do  not 
consider  the  case    as  they   ought.     And  ye  fathers 
provoke  not  your  children  to  ivraih,  but  bring  them 
up  in  the  nurture  mid  admonition  of  the  Lord. 
But  do  we  not  often  see  children,  perhaps  it  will  be 
objected,  who  enjoy  all  the  advantages  of  a  good 
religious  education  as  bad  as  others?    This    may, 
sometimes,  no  doubt  be  the  case.     But  do  you  not 
often  see  the   reverse?  No  inconsiderable  number 
thus  educated,  become  a  great  comfort  to  their  pa- 
rents and  the  support  of  their  declining  years;  and 
what  is  of  still  greater  importance,  no   inconsider- 
able number  thus  educated,  become  the  brightest  or- 
naments in  the  church  of  Christ.     And    certainly, 
this  ought  to    be  sufficient  encouragement,  clieer- 
fuUy  to  undertake  and  faithfully  to  perform  this  im- 
portant duty.     Nor  when  the  children  of  professing 
parents,  are  found  in  the  way   of  destruction,   are 
we  warranted  uniformly  to  conclude  that  they  have 
resisted  the  influence  of  a  good  education.     Every 


248  PARENTAL  DUTY. 

professor  does  not  faithfully  discharge  this  great 
trust.  I  might  say  more.  It  is  not,  I  fear,  by  any 
means  uncommon,  even  for  pious  parents,  when 
weighed  in  the  balance  to  be  found  ivanting,  in  this 
respect.  In  a  word;  when  we  consider  how  very 
imperfectly  this  duty  is  generally  performed,  and 
the  powerful  temptations  to  which  children  in  our 
country  are  exposed,  it  ought,  by  no  means  to  be 
thought  strange,  that  it  should  so  often  fail  in  the 
accomplishment  of  its  object?  "  Train  up  a  child 
in  the  way  he  should  go,  and  when  he  is  old  he  will 
not  depart  from  it.''''  This  declaration,  not\'.  ith- 
standing  some  apparent  objections  will,  I  am  per- 
suaded, be  found  a  truth  abundantly  verified  in 
general  experience? 

What  a  happy  change  should  we  shortly  see  in  our 
families,  in  our  churches,  and  even  in  our  country, 
were  the  great  duty  I  am  endeavouring  to  enforce, 
faithfully  observed?  The  preaching  of  the  gospel 
must  ever  be,  in  a  great  measure,  destitute  of  all 
saving  efficacy,  where  a  religious  education  is  ne- 
glected. But  a  good  religious  education  would  not 
only  have  a  tendency  to  prepare  the  young  mind  for 
the  reception  of  divine  truth;  but  also,  for  reducing 
it  to  practice;  for  becoming  a  doer  of  the  work  as 
well  as  a  hearer  of  the  word. 

It  has  not,  I  hope,  escaped  the  attention  of  the 
youth  of  this  audience,  that  this  discourse,   though 

addressed  to    parents,  is    principally  intended   for 
their  advantage.     Since  it  is  the  indispensable  duty 


PARENTAL  DUTY.  249 

of  parents  to  bring  up  their  children  in  the  nurture 
and  admonition  of  the  Lord,  it  must  certainly  be 
your  duty  to  listen  with  reverence  to  their  instruc- 
tions, and  to  submit  with  the  greatest  cheerfuhiess 
to  their  authority.  Be  assured,  that  your  parents 
have  your  interests  very  much  at  heart;  that  whatever 
they  enjoin,  and  whatever  they  may  prohibit,  they 
have  this  uniformly  in  view.  Honour  then,  your 
father  and  your  another,  and  do  all  you  can  to  render 
them  happy  in  the  discharge  of  their  duty  to  you — 
Young  as  you  are,  you  must  die;  you  must  die  soon; 
and  you  may  die  in  your  youth.  Hear  then,  the 
instruction  of  thy  father,  and  receive  with  dutiful 
attention,  the  laiv  of  your  mother,  and  be  wise — 
wise  unto  salvation.  Listen  not  to  the  voice  of 
any  seducer,  who  would  entice  your  feet  into  the 
way  of  ruin.  Youth  is  the  happiest  season  for  the 
acquisition  of  knowledge,  and  the  improvement  of 
the  heart;  for  obtaining  every  thing  which  will  be 
necessary  to  happiness  in  this  life,  and  in  that  which 
is  to  come.  Never  does  religion  appear  so  irresisti- 
bly alluring,  as  when  it  is  exhibited  in  the  life  and 
conversation  of  a  well  informed  youth;  never  does 
youth  appear  so  engaging,  as  when  it  is  adorned 
with  the  graces  of  religion. — Children  do  not  pro- 
voke your  parents  to  wrath.  Do  not  slight  or  des- 
pise their  instruction.  Do  not  resist  their  authority, 
but  suffer  them  to  bring  you  up  in  the  nurture  and 

admonition  of  the  Lord. 
33 


SERMON  XVI. 


THE  CONSTRAINING  LOVE  OF  CHRIST, 


2  Cor.  v.  14. 

For  the  love  of  Christ  constraineth  us. 

Next  to  our  own  salvation,  that  of  the  people  com* 
mitted  to  our  care,  ought,  certainly,  my  brethren 
in  the  ministry,  ever  to  lie  nearest  our  hearts.  And 
it  has  become  my  duty  once  more  to  address  you 
upon  this  interesting  subject.  A  very  difficult- 
nay,  it  appears  to  me  a  very  perilous  undertaking. 
God  grant  that  I  may  be  able  to  execute  it,  so  as  to 
promote  our  mutual  edification! 

In  our  day  it  is  not  uncommon  for  the  ministers 
of  the  gospel,  to  sink  into  a  state  of  great  remiss- 
ness, together  with  the  people  of  their  sacred  charge. 
This,  however,  was  far  from  being  the  case  with 
the  apostle  Paul.     In  the  discharge  of  the  great 


252  TilK  CONSTRAINING  LOVE  OF  CHRIST. 

trust  committed  to  him,  he  was  very  zealous — in- 
stant in  season  and  out  of  season.  Nay,  He  count- 
ed not  his  life  dear  unto  himself  so  that  he  might 
finish  the  ministry  which  he  had  received  of  his 
Lord  and  Saviour  Jesus  Christ, 

Nor  did  he  labour  in  vain.  The  seals  of  his 
ministry  were  very  numerous.  Thousands  of 
perishing  sinners,  rescued  from  the  guilt  and  thral- 
dom of  sin,  knew  how  to  appreciate  such  extraor- 
dinary labours.  But  it  was  not  easy  for  the  wise 
men  after  the  flesh,  to  comprehend  the  reasons  of  a 
conduct,  so  totally  diiferent  from  all  the  maxims  of 
their  boasted  wisdom.  And  the  faction  at  Corinth 
were,  it  seems,  presuming  enough  to  charge  him 
with  insanity  and  madness,  on  account  of  a  zeal 
which  appeared  to  them  at  once  so  preposterous 
and  intemperate.  With  Paul  it  was,  we  are  well 
assured,  a  small  matter  to  be  judged  of  man's  judg- 
ment. In  defence,  nevertheless,  of  his  conduct  in 
this  instance,  he  condescended  to  offer  the  short 
but  truly  dignified  apology,  contained  in  the  words 
of  our  text  and  the  preceding  verse.  ^^  Whether  toe 
be  beside  ourselves  it  is  to  God,  or  ivhether  ive  be 
sober  it  is  for  your  cause.  For  the  love  of  Christ 
constraineth  us.^^ — As  if  he  had  said. — The  cause 
in  which  we  are  engaged  is  the  most  important, 
which  can  occupy  the  powers  of  an  immortal  mind. 
It  is  nothing  less  than  the  highest  honour  we  can 
render  to  God  our  Maker,  and  the  most  essential 


THE  CONSTRAINING  LOVE  OF  CHRIST.  253 

service  we  can  do  to  our  fellow-men.  And  is  it 
possible  that  we  can  be  too  earnestly  engaged,  in 
promoting  these  great  objects?  Our  Redeemer  is 
worthy  of  our  utmost  zeal  and  our  highest  grati- 
tude. For  though  he  was  rich,  for  our  sakes  he  be- 
came poor,  that  ive  through  his  poverty  might  be 
made  rich.  Greater  love  hath  no  man  than  this, 
that  a  man  lay  down  his  life  for  his  friends.  But 
ivhile  we  were  yet  enemies  Christ  died  for  us.  And 
he  died  for  all,  that  they  which  live  should  not 
henceforth  live  unto  themselves,  but  to  him  who  died 
for  them  and  rose  again.  And  when  we  consider 
these  things,  it  is  impossible  to  be  unmoved  or  in- 
active. When  we  reflect  upon  the  love  of  Christ 
to  us,  our  zeal  is  awakened  within  us,  our  souls 
take  fire,  and  we  feel  ourselves  borne  away  as  by 
a  resistless  torrent  in  his  service.  And  such,  my 
brethren, is  the  manner  in  which  we,  in  our  humble 
measure,  ought  also  to  endeavour  to  fulfil  our 
ministry,  if  we  would  save  ourselves,  and  the  people 
of  our  sacred  charge.  And  here  I  wish  it  to  be  at- 
tentively observed,  that  it  is  not  merely  the  necessity 
of  real  piety  or  genuine  religion,  but  the  necessity 
of  the  love  of  Christ  in  its  constraining  influence, 
that,  on  this  occasion  I  intend  to  evince.  And 
with  this  view  I  must  beg  your  attention  to  the  fol- 
lowing considerations. 


264  ^^^  CONSTRAINING  LOVE  OF  CHRIST. 

1.  No  inferior  principle  will  be  sufficient,  to  in- 
duce any  one  to  acquire  that  knowledge  which  our 
sacred  office  requires* 

The  sacred  volume  which  we  justly  consider  as 
the  standard  of  our  faith,  and  the  only  rule  of  our 
practice,  is  a  book  of  vast  comprehension.  It  ex- 
tends from  the  beginning  to  the  end  of  time,  from 
the  origin  of  the  world  to  its  dissolution,  embracing 
besides  the  doctrines  we  ought  to  believe,  and  the 
laws  we  must  obey,  prophecies  which  we  ought  to 
understand,  and  a  great  variety  of  events,  with  which 
we  ought  to  be  intimately  acquainted.  It  is  a  book 
that  was  written  in  languages  very  different  from  our 
own,  and  with  an  allusion  to  a  great  variety  of  cus- 
toms, rites  and  ceremonies,  not  in  use  among  us; 
in  a  word,  it  is  a  book  which  requires  more  pains 
to  understand  it,  as  a  Teacher  ought  to  understand 
the  standard  of  his  faith,  than  one  who  is  not  un- 
der the  influence  of  this  animating^  principle,  will  be 
likely  to  take.  But  should  it  be  otherwise,  he  will 
be  in  great  danger  of  endeavouring  to  explain  the 
doctrines,  and  to  reduce  the  requisitions  of  our 
holy  religion,  to  a  correspondence  with  his  own  ex- 
ercises and  religious  state  of  mind.  And  in  this 
way,  he  will,  there  is  reason  to  fear,  do  great  in- 
jury to  the  people  who  look  to  him  for  instruction, 
as  well  as  to  the  great  cause  in  which  he  is  engaged. 
Nav,  I  am  disposed  to  think  that  such  a  man  will 
not  be  able  to  form  correct  ideas  of  what  it  most 


THE  CONSTRAINING  LOVE  OF  CHRIST.  ^55 

concerns,  both  preachers  and  their  hearers  to  under- 
stand, I  mean  what  is  most  spiritual  and  divine 

For  how  can  a  man  understand  the  nature  of  affec- 
tions he  does  not  possess,  or  of  a  life  he  does  not 
live?     The  carnal  mind  cannot  know  the  things 
of  the  Spirit,  because  they  are  spiritually  discerned. 
Now  as  far  as  any  man  is  destitute   of  the  holy 
principle   under  consideration,  so   far  must  he   be 
carnal,  and  consequently  disqualified  for  spiritual 
and  holy  perceptions  of  divine  truth.     Every  affec- 
tion of  the  human  heart,  has  a  language  correspon- 
dent to  its  peculiar  nature.     And  if  a  man  is  not  in 
possession  of  the  affection  itself,  how  shall  he  form 
correct  ideas  of  the  language  belonging  to  that  af- 
fection?    It  is  impossible.     And   may  not  this  be 
one  reason,  why  commentators  of  great  penetration 
and  profound  erudition,  are  often  so  miserably  be- 
wildered, when  they  attempt  to  explain  some   of 
the  most  spiritual   and  important  passages  in   the 
holy  scriptures? 

2.  No  principle  of  inferior  influence  to  the  con- 
straining love  of  Christ,  will  induce  any  man  to  un- 
dergo the  various  and  difficult  labours  of  the  minis- 
terial office.  If  any  one  has  chosen  to  appear  in 
this  sacred  character,  from  a  hope  of  living  in  a  state 
of  ease  and  indolence,  he  has  made  a  most  wretch- 
ed choice.  He  is  either  destitute  of  just  concej)tions 
of  the  nature  of  the  gospel  ministry,  or  else  he  does 
not  intend  to  fulfil  its  various   duties.     It  is  not 


^56  THE  CONSTRAINING  LOVE  OF  CHRIST. 

enough  for  us  to  acquit  ourselves  in  the  pulpit,  so  as 
to  escape  the  censures,  or  even  so  as  to  carry  with 
us  the  applauses  of  our  hearers.  This  may  often 
be  done  at  the  expense  of  a  good  conscience,  while 
the  most  important  object  of  a  ministerial  address 
from  the  pulpit  is  neglected,  and  no  proper  mea- 
sures are  employed  to  awaken  secure  sinners,  or 
slumbering  Christians  to  any  just  sense  of  their 
danger  and  of  their  duty.  Besides,  there  are  a  great 
variety  of  attentions  indispensably  necessary  to  a 
faithful  discharge  of  ministerial  duty,  that  nothing 
but  the  constraining  influence  of  the  love  of  Christ 
can  command.  Among  these,  may  be  mentioned, 
profound  meditation  upon  divine  subjects,  self-ex- 
amination, self-denial,  and  the  various  duties  of  re- 
tired devotion.  And  while  these  are  neglected 
nothing  will  be  done  aright.  The  preacher,  who 
in  these  exercises  is  remiss,  cannot  possibly  feel  for 
himself  as  he  ought,  nor  be  heartily  and  affectionate- 
ly engaged  for  hisown  salvation.  And  surely,  he  who 
neglects  himself,  and  does  not  feel  as  he  ought  for 
himself,  cannot  feel  as  he  ought  for  his  people. — 
Nay,  my  brethren,  without  the  constraining  influ- 
ence of  the  love  of  our  Saviour,  we  can  ne\^r  think 
of  him  or  speak  of  him  to  others,  or  preach  his  gos- 
pel, or  do  any  thing  in  our  holy  office  in  a  proper 
manner. 

Consider,  my  brethren,  the  most  deplorable  situa- 
tion of  the  world  of  mankind  lying  in  wickedness. 


THE  CONSTRAINING  LOVE  OF  CHRIST.  257 

How  far  from  God!  How  near  to  destruction! 
On  what  a  dreadful  steep  do  impenitent  sinners 
stand!  And  O  what  fiery  billows  roll  below! — 
Should  their  feet  slide,  should  some  sudden  blast 
arise  and  sweep  them  away  in  this  condition,  they 
are  forever  lost.  Let  us  hasten  to  their  rescue. — 
Let  us  try  to  snatch  them  as  brcmds from  the  hum- 
ing.  Let  us  address  them — How?  With  an  in- 
sensible heart,  with  a  heart  that  cannot  pity,  can- 
not feel  for  them?  No,  my  brethren,  this  would  be 
absurd,  this  would  be  unnatural;  and  it  would  in 
all  probability  be  in  vain.  In  this  way,  we  shall 
scarcely  be  able  to  procure  any  proper  attention; 
much  less  can  we  reasonably  expect  that  such  heart- 
less addresses  will  be  the  means  of  making  upon 
their  minds  any  lasting  impressions.  Do  we  need 
a  proof  of  this!  Alas;  my  brethren,  we  have,  I 
am  much  afraid,  too  many  resistless  evidences  of  it 
every  time  we  ascend  the  pulpit  to  preach  the  gos- 
pel. What  multitudes  among  our  people  continue 
in  a  state  of  deep  security,  after  all  we  have  done 
for  them!  How  often  do  we  observe  the  labours  of 
a  minister,  whose  piety  we  have  no  reason  to  call 
in  question,  attended  with  little  or  no  apparent 
fruit?  It  is  not  merely  the  love  of  Christ  dwelling 
in  the  heart  of  a  preacher  that  will  qualify  him, 
for  his  arduous  task:  No,  it  must  dwell  in  him  so 
abundantly,  that  he   will  feel,  and  sensibly  feel  its 

constraining  influence.     Without  this,  a  preacher 
34 


258  1'^^  CONSTRAINING  LOVE  OF  CHRIST. 

will  not  be  likely  to  be  instrumental  in  any  con- 
siderable degree,  in  promoting  the  salvation  of  his 
fellow-men.  A  very  little  attention  to  the  nature 
and  design  of  our  sacred  office  will,  it  is  presumed, 
be  sufficient  to  establish  this  sentiment.  It  must 
not  be  imagined,  that  nothing  more  is  required  of 
us,  than  a  certain  round  of  ministerial  services,  dis- 
charged in  a  way  that  will  secure  to  us  the  good 
will  of  the  people  of  our  sacred  charge.  It  is  indis- 
pensably required  of  us,  that  we  do  our  utmost  to 
save  the  souls  committed  to  our  care  from  final  ruin. 
And  in  the  execution  of  this  arduous  office,  we  must 
expect  to  meet  with  great  difficulties.  It  will,  as 
has  already  been  observed,  be  often  times  difficult 
to  procure  any  serious  attention  to  the  great  in- 
terests of  a  future  state.  But  this  is  not  enough. 
The  secure  in  sin  must  be  awakened  to  a  deep 
sense  of  their  guilt  and  danger.  And  we  shall  of- 
ten find  our  utmost  exertions  for  this  purpose,  ab- 
solutely fruitless.  And  how  difficult  must  it  be  to 
persevere  in  proper  exertions  for  this  purpose,  after 
we  have  repeatedly  done  our  utmost  in  vain! — 
Ephraim  is  joined  to  his  idols,  let  him  alone! — 
Nothing,  it  appears  to  me,  but  the  constraining  in- 
fluence of  the  love  of  Christ  can,  in  this  trying  case, 
secure  us  at  once  from  a  criminal  remissness,  and  a 
paralizing  despondence.  No  other  principle  will 
be  sufficient  to  bear  us  up  and  carry  us  on  to  the 
closing  scene  of  life,  in  those  zealous  and  uninter- 


THE  CONSTRAINING  LOVE  OF  CHRIST.  259 

niitted  exertions,  which  it  is  our  indispensable  duty 
to  employ  for  their  salvation. 

But  the  want  of  success  is  not  the  only  difficulty 
we  may  expect  to  meet  with.  Prophesy  not  right 
things.  Prophesy  smooth  things — prophesy  deceits^ 
will  not  improbably  be  the  requisitions  of  some  of 
those  whom  we  address.  Not  that  any  would 
choose  to  adopt  such  language.  But  some  of  them 
will,  in  all  probability,  be  offended  with  the  over- 
whelming lustre  of  the  truth;  will  be  offended, 
when  their  faults  are  brought  to  light  and  their 
transgressions  set  in  array  before  their  view;  or  when 
an  attempt  is  made  to  wrest  from  them  their  de- 
lusive hopes,  and  tear  away  every  refuge  of  lies  in 
which  they  trust.  And  it  may  be,  while  you  are 
doing  your  utmost  for  their  salvation;  while  you 
are  instructing,  admonishing,  entreating  them  in  all 
long  suffering,  and  the  tenderest  affection;  nay, 
while  you  are  weeping  in  secret  places  for  them, 
and  bearing  them  upon  your  hearts  in  the  most  fer- 
vent and  affectionate  addresses  to  that  God,  who  only 
can  take  away  the  heart  of  stone,  and  give  a  heart 
of  flesh;  they  will  neglect  you,  and  make  the  most 
unkind  returns  for  all  these  labours  of  your  love. — 
And  can  any  thing  but  the  constraining  influence  of 
the  love  of  Christ,  support  and  bear  you  onward  in 
all  the  best  exertions  in  your  power  for  their  eter- 
nal good,  under  such  circumstances  of  discourage- 
ment  and  affliction^ 


260  '^^^  CONSTRAINING  LOVE  OP  CHRIST. 

No,  my  brethren,  without  the  constraining  influ- 
ence of  the  love  of  Christ,  you  cannot  feel  for  them, 
remonstrate  with  them,  preach  to  them,  pray  for 
them,  or  do  any  thing  as  you  ought  for  their  salva- 
tion. Nay,  without  this  holy  inspiring  principle, 
you  cannot  feel  or  be  engngrd  as  you  ought  for 
yourselves,  much  less  for  others.  Consider,  my 
brethren,  how  your  blessed  Saviour  accomplished 
the  great  work  of  redemption.  Was  il  by  the  mere 
exercise  of  his  infinite  intelligence  and  almighty 
power?  Did  he,  as  in  the  great  work  of  creation, 
form  in  the  councils  of  eternity,  the  stupendous 
plan,  and  bring  it  to  perfection  by  the  single  act  of 
his  will?  No,  my  brethren,  our  salvation  was  not 
to  be  accomplished  upon  such  easy  terms.  It  was 
the  work  of  Almighty  love — of  laborious,  agonizing, 
dying  love.  It  was  the  work  of  a  Love  that  could 
make  any  sacrifice,  undergo  any  trial  and  labour, 
and  endure  any  sufferings  for  us.  And  can  we 
reasonably  expect  to  be  instrumental  in  saving  the 
souls  committed  to  us,  without  correspondent  exer- 
tions of  love  towards  them  for  that  purpose?  Sure- 
ly no. 

But  do  we  not  sometimes  see  preachers  of  the 
gospel,  in  appearance,  at  least,  vt  ry  zealous,  in  the 
discharge  of  ministerial  duty,  who,  nevertheless, 
afford  convincing  proof  that  they  have  no  love  to 
Jesus  Christ?  It  must,  indeed,  be  admitted,  that 
this  is  the  case.     But  it  is  in  appearance  only,  not 


THE  CONSTRAINING  LOVE  OF  CHRIST.  261 

in  reality,  much  less  is  it  uniformly  in  all  the  va- 
rious duties  of  their  office,  that  this  zeal  is  display- 
ed. Or,  what  is  too  often  the  case,  it  is  a  zeal  for 
a  party,  not  for  ^  hrist  and  the  souls  of  men.  Should 
we,  however,  admit  it  in  some  instances,  to  be  real, 
arising  from  the  native  fervours  of  a  susceptible 
heart;  yet,  much  fruit  cannot  reasonably  be  expect- 
ed from  it.  AH  the  fires  of  unsanctified  affections 
will  communicate  no  christian  warmth.  Nay,  we 
may  safely  affirm,  that  no  great  advantage  can  rea- 
sonably be  expected,  even  from  the  highest  affections 
and  most  zealous  exertions  of  a  heart  which,  while 
it  is,  upon  the  whole,  right  with  God,  is  in  a  state  of 
such  declension,  that  the  constraining  influence  of 
the  love  of  Christ  can  scarcely  be  considered  as  the 
governing  principle  there.  But  what  may  we  not 
expect  from  the  constraining  influence  of  this  prin- 
ciple? 

3.  No  inferior  principle  ivill  possess  equal  effi- 
cacy in  the  interesting  case  under  consideration. 

1st.  This  principle  leads  to  ministerial  fidelity^  as 
it  is  the  best  qualification  for  ministerial  duty.  That 
love  to  our  fellow  men,  which  just  views  of  the 
love  of  Christ  cannot  fail  to  produce,  will  render  a 
preacher  of  the  gospel  very  solicitous  for  the  salva- 
tion of  his  fellow  men,  and  consequently  operates 
as  a  powerful  motive,  to  use  all  the  measures  in  his 
power  to  promote  their  everlasting  interests.  With- 
out love  to  God,  there  is  no  true  love  to  men,  con 


262  '^^E  CONSTRAINING  LOVE  OF  CHRIST. 

sidered  as  accountable,  immortal  creatures.  And 
no  inferior  principle  can  incline  and  enable  us  to 
discharge,  towards  them,  our  duty  with  fidelity. 
Neither  a  regard  to  our  own  interest  in  all  the  pe- 
riods of  our  existence,  nor  a  regard  to  our  own  re- 
putation, nor  an  attachment  to  the  interests  of  a 
party,  nor  the  strongest  affection  for  our  people 
which  can  reside  in  an  unsanctified  heart,  will  ever 
induce  us  to  undertake,  and  faithfully  to  discharge, 
the  numerous  and  very  difficult  duties  we.  owe  to 
them.  That  zeal  which  arises  from  these  or  simi- 
lar sources,  will,  for  the  most  part,  prove  only  like 
a  torrent,  rushing  from  the  mountains  in  the  time  of 
rain;  very  violent,  perhaps,  while  it  lasts,  but 
quickly  exhausted.  Whereas  it  is  an  abiding  prin- 
ciple, that  we  want  to  actuate  us  in  our  ministerial 
course.  A  principle  not  too  violent  in  its  operation, 
for  the  feeble  powers  of  humanity  to  support  it  to 
the  end  of  life;  and  one  which  like  the  sun  shin- 
ing in  its  strength,  will  at  once  invigorate  and  cheer 
the  mind  of  man.  And  such  a  principle  is  the  love 
of  Christ.  It  will  assist  us  much  in  forming  just 
ideas  of  the  worth  of  the  soul,  and  the  incalculable 
importance  of  everlasting  interests. 

Some  assistance  in  this  respect  may,  indeed,  be 
derived  from  the  whole  system  of  material  nature, 
for  it  must  have  been  with  an  ultimate  reference  to 
the  soul  of  man — to  everlasting  interests,  that  the 
foundations  of  the  earth  were  laid,  and  our  heavens 


THE  CONSTRAINING  LOVE  OF  CHRIST.  263 

Stretched  out  as  a  curtain.     But  when  we  turn  our 
attention  from  the  old  to  the   new  creation,  when 
we  behold  a  better  earth  and  better  heavens  rising 
to  our  view;  and  especially  when  we  consider   the 
foundation  upon  which  they   rest,  the  cross  of  our 
Divine  Saviour,  we  may  well  say.  Lord  what  is 
7nan  that  thou  art  mindful  of  him?    Under  such 
views,  a  miserable  w  orm  seems  to  rise  from  his  na- 
tive insignificance,  and   assume    an  importance  in 
the  great  scale  of  rational  existence  before  unknown. 
2.   The  love  of  Christ  loill  he  efficacious  in  this 
case,  because  it  will  render  our  duty,  our  delight. 
A  man  of  great   integrity  may,  indeed,  do  much 
from  a  sense  of  duty,  even  when  the  work  is  by  no 
means  agreeable   to  him.     But  how   much    more 
may  we  expect  from  one,  who  finds  himself  in  his 
element,  while  he  is  discharging  his  duty;  when  it  is 
to  him  his  meat  and  drink;  when  he  is  abundantly 
happier   thus   employed,    than  in  any  other    way. 
When  the  various  duties  of  the  gospel  ministry  are 
rendered   delightful  to  us,  it  will  be  in   our  power 
to  do  more,  and   in  a  better  manner,  than  if  they 
were  discharged  merely  as  a  task,  which  we   dare 
not  neglect.     Turn  your  attention   to  the  children 
of  the  world.     Observe  their  astonishing  an<i  per- 
severing activity.     Observe  with    what    efficacy  as 
well  as  zeal,  they  labor  day  and  night.     What  is  it 
supports  them,  and  bears    them   on    in  a  career  of 
such  various  and  difficult  labours?  Is  it  merely  or 


2^4  "J'HE  CONSTRAINING  LOVE  OF  CHRIST. 

chiefly  a  sense  of  duty?     No,  it  is  principally  the 
pleasure  they  take  in  such  pursuits  and  exertions. 

To  what  are  we  principally  to  ascribe  the  differ- 
ent degrees  of  progress  observable  among  students, 
at  a  seminary  of  learning?  To  the  difference  in 
their  natural  capacities?  By  no  means.  This  may, 
indeed,  in  some  degree,  be  very  properly  taken 
into  the  account.  But  the  difference  of  their  pro- 
ficiency is  to  be  chiefly  ascribed  to  a  correspondent 
difference,  in  the  delight  with  which  they  apply  to 
th(Mr  studies.  And  so  it  must  be  in  ministerial  la- 
bours, as  well  as  in  secular  and  scientific  pursuits. 
The  harvest  is  great,  and  well  qualified  labourers 
are  few.  This  is  a  common,  and  it  appears  to  me 
a  just  complaint.  But  what  a  single  labourer  may 
do,  whose  work  is  his  delight;  who  is  borne  on  by 
the  constraining  love  of  Christ,  as  by  a  resistless 
torrent,  is  almost  incredible.  The  very  imperfect 
account  we  have  of  the  astonishing  labours  of  the 
apostle  Paul,  will  exemplify,  in  a  most  striking 
light,  the  propriety  of  this  remark.  And  even  in 
modern  times,  the  ministry  of  a  Xavier,  a  Welsh, 
a  Brainerd  and  many  others  will  be  sufficient  to 
cover  us  with  confusion. 

3.  The  love  of  Christ  in  its  constraining  influ- 
ence, ivill  also  he  attended  by  gratitude,  in  an  ele- 
vated degree.  And  gratitude  is  certainly  one  of 
the  most  influential,  as  well  as  exalted  prinriples, 
which  can  actuate  the  heart  of  man.     Were  all  the 


THE  CONSTRAINING  LOVE  OP  CHRIST.  265 

labours  of  the  life  of  a  minister  of  the  gospel,  con- 
sidered as  nothing  more  than  a  proper  expression 
of  obligation,  for  what  Christ  has  done  for  him,  it 
would  not,  to  a  heart,  under  the  constraining  influ- 
ence of  his  love,  be  thought  too  much. 

4.  The  constraining  influence  of  the  love  of 
Christ,  must  contribute  to  a  faithful  discharge  of 
ministerial  duty,  because  it  will  excite  an  earnest 
and  affectionate  desire,  to  promote  his  honour  and 
glory  in  the  world.  And  with  this  view,  a  preacher 
wlio  feels  this  holy  influence,  will  be  induced  to 
live  as  it  becomes  an  ambassador  of  Christ;  will 
shine  a  light  in  this  dark  world,  at  the  same  time 
that  he  is  zealously  engaged  in  labouring  for  the 
salvation  of  the  people,  committed  to  his  care.  Nay, 
we  may  safely  affirm,  that  this  is  one  of  the  most 
effectual  measures  which  can  be  employed,  for  the 
edification  and  salvation  of  his  fellow  men. 

6.  The    constraining    influence  of  the    love  of 
Christ,  loill  give  his  example  a  peculiar  force.    And 
how  is  it  possible  for  a  preacher,  w  ho  pays  a  proper 
respect  to  the   example  of  the  great  preacher  of 
Righteousness,  sent  down  from  heaven,  to  be  re- 
miss in  the  discharge  of  his  sacred  office?  Did  he 
labour  and  toil,  and  suffer  so  much  for  the  salva- 
iron  of  our  guilty  race,  and  shall  we  consider  any 
thing  in  our  power,  too  much  to  do  for  the  salva- 
tion of  our  brethren? 
35 


2(3(i  THE  CONSTRAINING  LOVE  OF  CHRIST. 

I  might  proceed  with  observations  of  this  nature, 
until  the  setting  of  the  sun.  But  to  what  purpose 
would  it  be?  You  are  all,  I  doubt  not,  already  con- 
vinced, that  the  constraining  influence  of  Christ's 
love,  would  do  much  for  us,  for  our  people,  and  the 
interests  of  genuinereli^iion  in  the  world;  and  that 
no  inferior  principle  can  possibly  supply  the  place 
of  this  holy  affection.  But  what  will  a  mere  con- 
viction of  this  truth  avail?  If  this  be  all  the  fruit  of 
this  discourse,  I  shall  have  laboured  in  vain.  With 
this  conviction,  we  may  return  from  this  exercise  as 
cold  and  as  lifeless  as  we  came.  I  ought,  were  it  in 
my  power,  to  exhibit  the  love  of  Christ  in  those  over- 
whelming glories,  which  at  once,  astonish  and  fire 
the  heart  with  a  correspondent  affection.  But  how 
shall  I  undertake  this?  Its  height  I  cannot  reach,  its 
depth  I  cannot  fathom.  Its  length  and  breadth  I 
cannot  measure.  Nay,  its  origin  I  cannot  trace, 
nor  is  it  in  my  power  to  describe  its  glorious  con- 
sequences. The  love  of  Christ  surpasses  compre- 
hension and  description.  It  never  entered  into  the 
heart  of  man  to  conceive  it.  The  love  of  Christ 
will  be  the  astonishment,  the  delight,  the  theme 
and  the  song  of  saints  and  angt>ls  through  the  end- 
less ages  of  mernity.  But  wiiy  these  general  re- 
flections? What  will  they  avail  us?  How  often 
does  the  philosopher,  after  exploring  with  an  as- 
tonished eye  the  wonders  of  the  heavens  and  the 
earth,  return   into  himself  as  i2;!iorant  of  God,  and 


IHE  CONSTRAINING  LOVE  OF  CHRIST.  267 

as  far  from  the  love  of  God,  as  before  he  entered 
upon  Ills  laborious  researches!  And  we  have  cer- 
tainly reason  to  fear,  that  after  such  general  reflec- 
tions upon  the  love  of  Christ,  we  may  return  to  our 
people,  may  appear  in  the  pulpit  as  destitute  of  its 
constraining  influence  as  we  came  here.  No,  my 
brethren,  it  is  not  a  general  view  of  this  incompre- 
hensible subject  in  which  the  mind  may  for  a  time 
be  lost  in  astonishment,  that  will  be  sufficient  for 
us.  It  is  an  appropriating,  palpable,  realizing  view; 
a  view  that  will  take  fast  hold  of  the  heart,  a  view 
that  will  incorporate  itself  with  the  ordinary  and 
daily  concerns  of  life — a  view  that  will  be  likely  to 
be  carried  home  with  us,  to  accompany  us  while 
we  lie  down  and  rise  up,  while  we  go  out  and  come 
in;  in  a  word,  that  we  may  expect  to  carry  with  us 
through  all  the  diversified  scenes  of  future  life. — 
Such  is  the  view  of  this  great  subject  that  our  im- 
potence requires. 

Consider,  my  brethren,  the  nature  of  sin.  The 
desolations  it  has  wrought  in  the  earth.  The  de- 
plorable state  of  a  transgressor  given  up  to  its  ruin- 
ous consequences  forever.  And  remember  this 
might  have  been  our  case.  Consider  what  our 
Redeemer  has  done  in  the  councils  of  eternity,  in 
the  Garden  of  Gethsemane,  and  on  Calvary  for  us. 
View  him  with  a  visage  more  marred  than  any  marl's 
— with  his  raiment  stained  in  blood,  in  all  the  mys- 
teries of  wo,  for  us.   Did  he  drink  to  the  very  dregs 


268  "^^^  CONSTRAINING  LOVE  OF  CHRIST. 

the  cup  mingled  for  us?  Did  he  bear  our  guilt  and 
carry  our  sorrows? — was  he  made  a  curse  for  us? 
Did  he  die  for  us,  rise  from  ihe  grave  for  us;  does 
he  now  sit  at  the  right  hand  of  the  Father  as  our 
intercessor?  Is  it  in  him  we  live  and  move  and 
have  our  being?  And  is  it  through  him  that  we 
hope  to  Jive  forever  in  a  state  of  endless  happiness? 
Consider  these  things,  and  say  what  are  the  re- 
turns we  owe — and  consider  what  are  the  returns 
we  have  made?  What  have  we  done  for  him  who 
died  for  us?  What  have  we  done  for  the  souls  com- 
mitted to  our  care?  Look  back,  my  brethren,  up- 
on the  time  of  your  unregeneracy  and  unbelief; 
when  you  were  in  the  way  of  ruin — making  haste 
to  destruction.  Did  he  arrest  your  desperate  course? 
Did  he  find  you  in  darkness  and  translate  you  into 
his  marvellous  light?  Did  he  find  you  in  chains 
and  set  you  at  liberty?  Did  he  cancel  your  guilt 
and  teach  your  hearts  to  love  what  you  had  once 
hated;  to  love  God  and  holiness?  Did  he  snatch 
you  from  the  very  grasp  of  eternal  death,  and  save 
you  from  hell?  And  will  you  not  have  pity  upon 
your  own  flesh  and  blood,  as  he  had  pity  on  you? 
Can  you  behold,  with  hearts  unmoved,  the  deplor- 
able state  of  a  soul  for  whom  he  died,  while  it  is 
dead  in  trespasses  and  sins?  Can  you  behold 
such  numbers  of  the  souls  committed  to  your  care 
on  the  very  verge  of  destruction,  and  yet  do  nothing 


THE  CONSTRAINING  LOVE  OF  CHMST.  269 

for  their  rescue?  Will  you  not  fly  to  their  relief? 
open  your  hearts  to  them?  address  them  in  all  the 
fervour  of  the  tenderest  compassion?  Will  you  not 
remonstrate,  plead  with  them,  and  even  agonize 
for  their  salvation?  "  How  shall  I  give  thee  up 
Ephraim?    How  shall  I  deliver  thee  IsraelV"^ 


SERMON  XVII. 

THE  GOSPEL  PREACHED. 
Mark  xvi.  15. 

Go  ye  into  all  the  world  and  preach  the  gospel  to  every  creature. 

When  our  Jesus  undertook  the  work  of  creation, 
he  had  only  to  say,  "  Let  there  be  lights  and  there 
was  light,'^^  Let  there  be  a  world,  and  there  was  a 
world,  Let  there  be  a  commodious  habitation  for 
man,  and  the  system  which  we  inhabit  arose  into 
existence  without  delay.  But  the  work  of  Re- 
demption was  not  to  be  accomplished  upon  such 
easy  terms.  No,  my  brethren,  in  order  to  accom- 
plish our  Redemption,  it  was  necessary  that  the 
law  we  had  broken  should  be  fulfilled,  and  that  its 
penalty  which  we  had  incurred  should  be  endured. 
But  this  great  work  was  now  accomplished.  Our 
Redeemer  had  magnified  the  law  and  made  it  hon- 
onrnble^  and  its  penalty  he  had  endured  to  the  very 


272  '^^^  GOSPEL  PREACHED. 

UT'ermost.  Thus  a  way  was  opened  for  the  deliv- 
erance of  sinners  of  our  apostate  race,  from  the 
guilt,  the  pollution  and  the  thraldrom  of  sin. 

It  would  have  been  easy  for  that  Power  which 
gave  sight  to  the  blind,  hearing  to  the  deaf,  and 
life  to  the  dead,  to  have  carried  on  the  glorious 
work,  of  salvation,  without  the  institution  of  a  gos- 
pel ministry,  and  the  co-operation  of  any  of  the 
children  of  men.  But  his  holy  will  was  otherwise. 
Having  laid  the  foundation  of  a  kingdom,  against 
which  the  gates  of  hell  should  never  be  able  to  pre- 
vail, it  was  his  good  pleasure  to  commission  and 
send  forth  a  number  of  his  humble  followers,  to 
publish  the  glad  tidings  of  his  salvation  to  the  ends 
of  the  earth,  and  preach  the  gospel  to  every  crea- 
ture. 

It  must  not,  however,  be  imagined  that  this  sa- 
cred commission  was  limited  to  the  apostles  and 
the  first  preachers  of  the  gospel.  No,  the  apostles 
were  indeed  distinguished  by  gifts  and  power,  and 
a  dignity,  to  which  their  successors  in  this  great 
work  have  no  claim.  But  the  promise  accompany- 
ing this  important  commission,  as  it  is  recorded  by 
the  evangelist  Matthew,  "  I  am  with  you  always  to 
the  end  of  the  worW  is  a  plain  intimation  that  the 
gospel  should  be  preached  by  the  apostles  and  their 
successors  to  the  end  of  time:  and  consequently  wc 
may  consider  the  address  originally  made  to  the 
apostles  as  extending  to  ministers  of  the  gospel  in 


THE  GOSPEL  PREACHED.  273 

our  age  also;  Go  preach  the  gospel  to  every  creature. 
Wliat  an  important,  awful  commission!  What,  my 
brethren,  are  the  little  interests  of  earthly  kingdoms 
and  states,  when  compared  with  the  great  interests 
of  the  kingdom  of  Jesus  Christ — the  vast  conc(irn- 
ments  of  eternity! 

The  last  words  of  a  dying  father  or  friend,  are 
justly  considered  worthy  of  particular  regard.  And 
surely  the  last  words,  the  last  injunction  of  our 
risen  and  ascending  Redeemer,  must  claim  the  pro- 
foundest  and  most  affectionate  attention.  Preach 
the  gospel  to  every  creature.  But  how  shall  sinful 
dust  and  ashes  undertake  the  perilous  task?  How 
little,  alas!  do  we  know  of  the  holy  Jesus  and  his 
blessed  gospel;  how  very  limited  is  our  knowledge 
of  the  Divine  law  which  we  have  violated,  of  the 
evil  of  sin,  of  the  nature  and  excellence  of  holiness, 
and  of  the  most  dangerous  situation  of  an  impeni- 
tent transgressor!  How  little  do  we  know  of  the 
worth  of  a  soul!  How  weak  is  our  faith,  how  lan- 
guid our  zeal,  how  cold  our  love!  And  what  shall 
we  say  in  this  perplexing  case?  Shall  we  say  with 
his  servant  Moses;  Send  ive  pray  thee  hy  the  hands 
of  whom  thou  ivilt  send  this  sacred  embassy,  but  loe 
pray  thee  have  us  excused?  No,  my  brethren,  the 
awful  charge  is  committed  to  frail  and  weak  instru- 
ments, that  the  power  may  be  and  appear  to  be  of 
God. 

56 


274  ^^^^  GOSPEL  PREACHED. 

The  gospel,  properly  siojiiifies  good  news  or  glad 
tidings.  "  Fear  not,^^  said  the  angel  to  the  shep- 
herds, "ybr  behold  I  bring  unto  you  glad  tidings  oj 
great  joy  which  shall  be  unto  all  people.''^  And  with 
the  greatest  propriety  is  it  thus  denominated.  Very 
tragical  indeed,  are  the  consequences  of  our  origin- 
al apostasy  from  God  our  Maker.  And  still  more 
so,  may  I  not  say,  are  the  bitter  fruits  of  our  own 
voluntary  transgressions.  Where  alas!  is  the  ori- 
ginal glory  of  our  nature?  Hotv  is  the  gold  be- 
come dim,  and  the  most  fine  gold  changed!  From 
the  crown  of  the  head,  to  the  sole  of  the  foot  there 
is  no  soundness,  no  spiritual  health. 

The  human  frame  does,  no  doubt,  still  retain 
much  of  its  original  form.  But  its  original  vigour, 
its  former  glory,  its  immortality  is  gone.  All  flesh 
is  now  become  as  grass,  and  all  the  goodliness  there- 
of as  the  flower  of  the  field. 

How  dark,  how  benighted  the  mind  of  man, 
where  the  candle  of  the  Lord  once  shone  with 
such  heavenly  lustre!  How  alienated  from  the  love 
of  God  is  the  heart  of  apostate  man!  How  debas- 
ed his  best  affections!  And  how  insupportable  the 
vengeance  which  hangs  over  the  head  of  an  im- 
penitent transgressor!  Our  innocence,  our  glory, 
our  peace  are  gone.  Yes,  my  brethren,  they  are 
gone;  but  our  case  is  not  a  hopeless  one.  "  O  Zion 
that  bringest  good  tidings,  get  thee  up  into  the 
high  mountain,    O  Jerusalem,  that  bringest  good 


THE  GOSPEL  PREACHED.  275 

tidings  lift  up  thy  voice  with  strength;  lift  it  up,  be 
?iot  afraid,  say  unto  the  cities  ofJudah,  behold  your 
God!  Behold  my  servant  whom  1  uphold,  mine 
elect  in  whom  my  soul  delighteth.  I  have  put  my 
Spirit  upon  him:  he  shall  bring  forth  Judgment  to 
the  Gentiles.  A  bruised  reed  shall  he  not  break, 
and  the  smoking  flax  shall  he  not  quench.  He  shall 
bring  forth  Judgment  unto  truth.  He  shall  not  fail 
nor  be  discouraged  till  he  have  set  judgment  in  the 
earth;  and  the  isles  shall  wait  for  his  laivs.  Let  the 
wicked  forsake  his  ivay  and  the  unrighteous  man  his 
thoughts,  and  let  him  return  to  the  Lord  and  he 
loill  have  mercy  upon  him,  and  to  our  God  Jor  he 
will  abundantly  pardon.  Look  unto  me  and  be  ye 
saved  all  the  ends  of  the  earth.^^ 

Yes,  my  brethren,  the  gospel  proclaims  a  glori- 
ous, a  complete  and  eternal  deliverance,  from  the 
guilt,  from  the  power  and  from  the  pollution  of  sin. 
The  gospel  proclaims  a  perfect  deliverance,  from  all 
the  tragical  consequences  of  the  fall,  and  opens  to 
our  astonished  view,  prospects  of  glory  and  happi- 
ness, far  superior  to  that  which  we  have  lost  by  our 
apostasy  and  guilt.  The  pardon  of  sin,  the  adop- 
tion of  the  sons  of  God,  and  the  heaven  of  Jesus 
Christ  are  brought  near  to  us  in  the  gospei.  For 
it  assures  us  that  "  God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  lohosoever  believeth 
in  him  should  not  perish,  but  have  everlasting  life.^' 
"  Sing  0  ye  heavens,  for  the  Lord  hath  done  it, 


276  THK    GOSPEL  PREACHED. 

shout  ye  lower  parts  of  the  earth,  break  forth  into 
singing  ye  mount ains,  0  forest,  and  every  tree 
therein^  For  a  glorious,  a  complete  and  eternal 
salvation  is  offered  to  us  in  the  gospel,  "  without 
mo7iey  and  without  price.^^  Our  Lord  and  Sa- 
viour Jesus  Christ,  "  hath  abolished  death,  and 
brought  life  and  immortality  to  light  through  the 
gospeiy 

That  the  gospel  proclaims  a  full  and  free  pardon 
of  sin,  seems  to  be  so  evident  from  the  Scriptures, 
as  scarcely  to  need  particular  proof  In  Jesus 
Christ  we  have  redemption,  through  his  blood,  even 
the  forgiveness  of  sin.  And  is  not  this  a  blessing 
worthy  of  all  acceptation? 

Sin  is  an  evil  of  incalculable  magnitude.  For  a 
Creature  to  set  up  his  own  will,  in  opposition  to  the 
will  of  the  Great  Creator,  and  Lord  of  the  uni- 
verse— what  presumption!  what  arrogance!  what 
heaven  daring  impietj!  and  in  how  many,  and  in 
what  flagrant  instances  have  we  all  done  this?  To 
worship  and  servo  the  creature  more  than  the  Cre- 
ator; can  any  thing  be  more  impious?  And  yet, 
who  can  undertake  to  exempt  himself  from  the 
charge?  Say  my  brethren,  w  hat  is  the  object  of 
your  chief  desire?  Is  it  the  knowledge  and  enjoy- 
ment of  God  your  maker?  Or  is  it  rather  some 
earthly  good,  your  farms,  your  merchandize,  or 
some  of  the  perishing  enjoyments  of  this  transitory 
<rtate?     Now  this  is  idolatry,     liet  no  man  deceive 


THE  GOSPEL  PREACHED.  277 

himself.  Whatever  we  love  more  than  God,  is  to 
us  an  idol.  And  are  there  not  many  things  which 
we  have  preferred — are  there  not  many  things 
which  a  number  in  this  assembly  still  prefer  to  the 
God  of  heaven?  We  have  certainly  reason  to  fear 
that  this  is  the  case.  Most  alarming  thought!  Is 
there  an  individual  present,  who  would  venture  to 
appear  before  God  in  judgment,  with  such  guilt 
upon  his  conscience?  Consider  the  dreadful  punish- 
ments inflicted  upon  idolaters  under  the  old  dispen- 
sation. And  can  idolatry  be  less  offensive  under 
the  new?  My  brethren,  it  is  dreadful  to  live  a  mo- 
ment in  this  awful  impiety.  What  then  must  it  be 
to  die  in  it? 

It  is  certainly  our  duty,  not  only  to  love  God 
with  a  supreme  affection,  but  also  to  worship  him 
with  profound  veneration.  What  then  must  be  the 
guilt  of  those  who  love  him  not,  worship  him  not, 
serve  him  not?  Who  aim  not  at  his  glory — who 
have  no  proper  regard  to  the  duties  they  owe  to 
him?  And  are  there  not  a  number  of  these  charac- 
ters present?  Are  there  not  a  number  in  this  audi- 
ence, who  have  never  seriously  considered  what 
their  duty  to  God  their  maker  is;  who  scarcely 
know  what  it  is  they  owe  to  him?  Nay,  are  there 
not  some  here,  who,  instead  of  revering  the  ma- 
jesty of  God,  are  in  the  habit  of  blasphetriing  his 
great  and  dreadful  name,  and  yet  are  scarcely  sen- 
sible that  they  have  done  any  thing  amiss? 


278 


THE  GOSPEL  PllEACHEJJ. 


Many  and  great  are  the  blessings  aftbrded  us  by 
the  Great  Father  of  mercies;  but  have  we  rendered 
unto  the  Lord  according  to  the  benefits  received 
from  him?  Far  from  it.  And  must  not  ingratitude 
be  a  crime  of  high  demerit? 

Many  and  ver}- important  are  the  duties  we  owe 
to  our  fellow  men.  But  in  instances  innumerable, 
we  have  come  short  of  these  duties.  We  have  not 
paid  that  attention  even  to  their  temporal  happiness, 
which  we  ought  to  have  paid.  And  there  are,  we 
have  reason  to  fear,  but  few  among  us  who  have  paid 
any  proper  attention  to  the  everlasting  happiness, 
even  of  their  dearest  friends.  And  must  not  this 
be  an  instance  of  very  criminal  omission?  What 
then  shall  we  think  of  wilful  violations  of  our  duty 
to  our  neighbor  in  any  instance?  Could  we  answer 
for  such  conduct  before  the  throne  of  the  God  of 
Love? 

It  was  certainly  for  some  important  purpose,  that 
man  was  brought  into  existence,  and  entrusted 
with  the  glorious  powers  of  an  immortal  mind. 
But  for  what  purpose?  Was  it  that  he  might  ex- 
haust all  his  energies,  in  the  low  pursuit  of  the  en- 
joyments of  this  perishing  world?  Surely  no:  It 
was  that  he  might,  under  the  assisting  influence  of 
divine  grace,  prepare  for  a  more  exalted  state  of 
existence — for  that  immortality  which  our  Saviour 
hath  brought  to  light  by  his  gospel.  What  then 
must  be  their  guilt,  who  have  done  nothing  in  this 


THE  GOSPEL  PREACHED.  279 

great  concern?  And  especially,  what  must  be  the 
euilt  of  those  who  instead  of  icorkiim  out  their  own 
salvation  with  fear  and  trembling,  have  been  zeal- 
ously engaged  in  treasuring  up  wrath  against  the 
day  of  wrath,  and  the  revelation  of  the  righteous 
judgment  of  God?  And  are  there  not  a  number, 
even  of  this  unhappy  character  here  to  day? 

Our  sins  are  not  only  of  a  crimson  die,  they  are 
also  numerous.  Wc  may  have  been  inattentive  to 
them,  or  have  forgotten  them;  but  they  stand  in 
record  before  God  in  heaven.  Ah!  could  our  trans- 
gressions, the  sins  of  our  youth,  of  advancing  years, 
our  sins  as  parents,  as  children,  and  in  all  the  rela- 
tions of  life;  our  sins  of  omission  as  well  as  of  com- 
mission— Could  all  our  sins  of  every  description  be 
set  at  once  before  our  view,  in  all  their  aggravation, 
what  would  be  our  condition?  Is  it  possible  that 
an  individual  in  this  assembly,  could,  with  such  a 
view,  venture  into  the  presence  of  God  his  maker, 
without  a  pardon,  without  a  Saviour,  without  a  bet- 
ter righteousness  than  his  own?  No:  the  most  hardy 
and  adventurous  would  shudder  at  the  thought. 
Miserable  oflenders!  I  bring  you  glad  tidings. 
Jesus  Christ  has  made  an  expiation  for  sin;  he  has 
borne  the  wrath  of  God  for  us.  He  has  done  every 
thing,  and  suffered  every  thing  necessary  to  open 
the  door  of  mercy  to  the  returning  penitent.  God 
ean  now  he  just,  and  the  justijier  of  the  guiltiest 
sinner  that  believeth  in  his  Son.     Accept  then  of 


280  '*'"E  GOSPEL  PliKAClJED- 

this  salvation,  believe  in  your  Saviour,  and  then 
your  sins,  though  they  should  be  as  scarlet,  shall 
be  as  white  as  snow;  thovgh  they  be  red  like 
crimson,  they  shall  be  as  wool. 

Preach  the  gospel  to  every  creature.  To  the  ricli 
and  to  the  poor;  to  the  learned  and  the  unlearned; 
to  the  aged  and  to  the  young,  to  the  greatest  offender 
and  the  fairest  moralist,  to  every  age  and  character, 
and  description  of  men.  Arduous  task!  Difficult 
undertaking!  But  I  must,  as  God  shall  enable  me, 
endeavour  to  fulfil  the  important  trust. 

Has  the  Great  Lord  of  the  universe,  bestow- 
ed upon  any  of  you,  my  brethren,  large  tem- 
poral possessions?  Be  thankful  for  this  instance 
of  his  distinguishing  goodness.  Riches  do,  indeed, 
too  often  prove  a  snare  to  those  who  possess  them. 
How  hardly  do  they  who  have  riches  enter  into  the 
kingdom  oj  heaven!  This,  however,  ought  not  to 
be  ascribed  to  riches,  but  to  the  depravity  of  human 
nature.  No;  riches  well  improved  and  properly 
employed,  are  a  great  blessing.  How  many  wants 
might  they  relieve,  what  grief  might  they  prevent 
or  assuage;  how  much  vice  might  they  overawe 
and  restrain.  How  many  excellent  geniuses  might 
they  rescue  from  obscurity,  and  raise  to  some  im- 
portant station  in  the  Church  or  State!  How  many 
pious  or  benevolent  institutions  might  they  support, 
and  in  a  word,  of  what  extensive  utility  might  they 
be,  both  to  the  bodies  and  the   souls  of  men!    And 


THE  GOSPEL  PREACHED.  281 

shall  a  distinction,  capable  of  answering  such  im- 
portant purposes  become  a  snare,  and  the  occasion 
of  aggravated  ruin?  Let  it  not  be.  How  sad  to  be 
torn  from  great  earthly  possessions,  at  death,  and 
reduced  to  complete  and  eternal  indigence!  Now, 
the  gospel  of  Christ  is  the  only  security  against  this 
tragical  fate.  Obt^y  this  gospel  then,  and  iise  the 
world  as  not  abusing  it.  Thus  make  to  yourselves 
friends  of  the  unrighteous  Mammon.  And  then 
shall  you  pass,  by  a  happy  transition,  from  the  pos- 
sessions of  this  life,  to  the  treasures  of  eternity. 

Whatever  reception  the  rich  may  be  disposed  to 
give  the  gospel,  may  we  not  hope  that  the  poor 
will  attend  to  it  and  be  obedient?  Has  the  Great 
Disposer  of  all  events,  given  you  only  a  small  por- 
tion of  the  possessions  of  this  life?  Murmur  not  on 
this  account.  He  knew,  it  may  be,  that  great  pos- 
sessions would  have  proved  to  you  not  a  blessing 
but  the  reverse,  and  on  this  account  withheld  them 
from  you  in  mercy  and  not  in  judgment.  Do  you 
wish  for  riches?  Obey  the  gospel  and  you  shall 
be  rich.  Believe  in  Jesus  Christ  and  his  imsearch- 
able  riches — the  vast  treasures  of  eternity,  shall  be 
your's,  and  that  forever.  Ah!  will  you  be  poor  in 
this  life,  and  in  the  eternal  state  also?  Preach  the 
gospel  to  every  creature — he  that  believeth  shall  be 
saved. 

'     The  gospel  of  Christ  is  not  beneath  the  attention 
of   the  learned.      The  world   by  wisdom — mere 
37 


282  ^^^^  GOSPEL  PREACHED. 

human  wisdom  cannot  know  God.  As  our  Sua 
can  be  seen  only  by  rays  reflected  from  himself,  so 
that  knowledge  of  God  which  accompanies  salva- 
tion, can  be  derived  only  from  divine  teaching.  •  In 
this  respect,  therefore,  all  mankind  are  upon  equal 
terms. 

Let  none,  however,  imagine  that  it  is  our  inten- 
tion to  depreciate  the  advantages  of  a  liberal  educa- 
tion. No:  well  improved,  it  ha  pearl  of  great  price. 
But  in  what  does  true  learning  consist?  Is  it  mere- 
ly the  knowledge  of  the  works  of  God,  without 
any  just  ideas  of  the  perfections  of  the  Great  first 
Cause  of  all  things?  Is  it  the  knowledge  of  what 
we  are  accustomed  to  denominate  the  laws  of  na- 
ture, without  any  just  conceptions  of  our  own  na- 
ture, and  of  tile  various  duties  resulting  from  the  re- 
lations, which  we  sustain  to  God  our  Maker,  and 
t©  one  another?  No:  this  is  spurious  learning — a 
kind  of  learning  which  fosters  vanity  and  self-con- 
ceit. It  is,  therefore,  not  at  all  surprising  that  the 
learned  of  this  description,  should  often  reject  a  gos- 
pel which  is  calculated  to  stain  the  pride  of  all  such 
vain  imaginations.  To  swch  we  shall,  there  is 
great  reason  to  fear,  preach  the  gospel  in  vain.  But 
the  truly  learned,  who,  from  the  variety  and  extent 
of  their  researches,  are  led  to  form  some  correct 
ideas  of  God  their  Maker,  and  of  the  ignorance,  the 
weakness  and  the  dependent  state  of  man,  as  well 
as  of  the  wisdom  and  goodjiess  of  God,  will  not, 


THE  GOSPEL  PREACHED.  283 

there  is  reason  to  hope,  reject  the  most  illustrious 
display  of  the  Divine  VVisrlom  ever  exhibited  to  the 
world,  and  the  only  medium  through  which  it  is 
possible  for  any  man  to  be  made  wise  unto  salva- 
tion. Shall  they  who  take  such  pains  to  acquire 
useful  knowledo;e  in  this  life  prefer  to  the  light  of 
the  gospel,  the  faint  glimmerings  of  unenlightened 
nature?  To  be  plunged  from  the  light  of  science 
into  the  darkness  of  eternal  night — how  unsupport- 
able!  Ye  men  of  science  embrace  the  gospel  of 
Christ,  and  it  will  conduct  you  through  the  dark- 
ness of  the  present  state,  along  the  most  delight- 
ful and  luminous  paths  in  this  life,  to  those  regions 
of  unclouded  light,  where  you  shall  know  as  you 
are  known,  and  complain  of  darkness  and  uncer- 
tainty, and  doubt  no  more. 

But  it  is  the  lot  of  a  very  great  proportion  of 
mankind,  to  be  deprived  of  the  advantages  of  what 
is  properly  termed  a  liberal  education.  Nor  is  this 
circumstance  by  any  means  to  be  regretted.  It  is, 
certainly,  enough  for  every  one  to  possess  that 
knowledge  which  his  respective  situation  and  call- 
ing in  life  requires.  All  men  without  exception, 
even  the  African  who  cannot  read,  may,  with  pro- 
per attention  acquire  all  that  doctrinal  instruction 
necessary  for  salvation.  And  it  has  been  already 
observed  that,  with  respect  to  instruction  of  a  still 
higher  nature,  all  are  upon  equal  KM'ms.  It  would 
be,  therefore,  in  vain,  for  any  one  to  say,  we  hare 


284  'i'HE  GOSPEL  PREACHED. 

no  learning,  we  cannot  read  the  Bible,  and  this 
being  the  case,  it  cannot  be  necessary  for  us  to 
trouble  ourselves  about  the  mysteries  of  salvation. 
And  about  what  then  would  you  trouble  yourselves? 
About  the  passing  vanities  of  this  vain  life?  Are 
not  your  souls  as  precious,  as  the  souls  of  the  most 
learned  and  best  instructed  on  earth?  Is  it  not  as 
necessary  for  you  as  for  others  to  acquire  that  knowl- 
edfije,  which  is  indispensably  necessary  in  order  to 
salvation?  If  you  cannot  read,  for  this  very  reason 
you  ought  to  hear  the  gospel  with  tiie  deepest  at- 
tention, that  you  may  in  this  way,  under  the  teach- 
ing of  Divine  Grace,  be  made  acquainted  with  the 
things  which  belong  to  your  eternal  peace.  Be  as- 
sured that  the  time  is  hastening  on,  when  you  can- 
not remain  ignorant  of  these  great-interests.  And 
O  how  insupportable  would  it  be,  should  you  open 
your  eyes  upon  them,  for  the  first  time  after  they 
shall  be  forever  removed  from  your  reach. 

Preach  the  gospel  to  every  creature — to  the  aged 
and  the  young.  My  aged  friends,  I  am  sincerely 
concerned  for  you.  Your  day  is  almost  spent. — 
The  night — the  night  of  entire  inactivity  is  at  hand, 
in  which  no  man  can  work.  Are  you  then  prepar- 
(?d  for  your  approaching  dissolution?  Prepared  for 
death  and  a  future  Judgment?  If  not,  your  case  is 
hard  indeed.  How  will  you  be  able  to  break  the 
force  of  vicious  habits — habits  which  have  been 
gathering  strength  for  many  days,  and  vveeks,  and 


THE  GOSPEL  PREACHED.  286 

years?  How  will  you  get  your  affections,  which 
have  been  so  long  rivetted  to  earthly  things,  set 
upon  things  above?  Nay,  how  will  you  get  a  heart 
to  make  in  good  earnest  the  attempt.  I  am  very 
much  afraid  that  the  gospel  will  be  preached  to  you 
in  vain.  I  am  very  much  afraid  you  will  die  as 
you  have  lived — that  you  will  die  in  your  sins,  and 
perish  forever.  Does  this  seem  an  unseasonable 
intimation?  Is  it  discouraging?  Are  any  of  you  dis- 
posed to  say,  if  such  be  our  case,  we  may  sit  down 
in  despair,  there  is  no  hope  for  us?  I  should 
be  extremely  sorry  to  say  any  thing,  which  might 
have  the  remotest  tendency  to  lead  to  this  dreadful 
resolution.  No,  my  aged  friends,  you  must  not 
despair.  I  bring  you  glad  tidings.  The  grace  of 
Jesus  Christ  is  sufficient  for  you  also.  The  grace 
of  Jesus  Christ  is  sufiicient  to  burst  the  fetters  of 
the  most  inveterate  habits,  and  to  inflame  with  all 
the  ardors  of  heavenly  affection,  the  most  insensi- 
ble heart. 

It  is  not  so  much  the  difficulty  of  the  work,  that 
makes  me  tremble  for  you,  as  a  fear  that  you  will 
not  be  engaged  by  any  arguments  and  entreaties, 
to  undertake  it  in  good  earnest.  But  why  should 
this  be  the  case  with  any  of  you?  Ah!  my  co- 
evals, what  can  the  earth  do  for  you  or  for  me, 
that  any  of  us  should,  for  the  wretched  remains — 
the  very  dregs  of  the  pleasures  of  sin — for  the  poor 
delights  of  time  and  sense — delights  which  will  be 


286  ^^^  GOSPEL  riiEACHED. 

come  more  insipid  every  day,  forfeit  all  claim 
to  the  favour  of  God,  and  a  liappy  immortality? 
Are  the  few  hours  intervening  between  the  present 
and  your  last  on  earth,  too  much  to  devote  to  the 
great  interests  of  eternity?  Oh!  that  I  could  prevail 
with  you,  even  at  this  late  period,  to  begin  in  good 
earnest,  the  great  work  of  life!  Do  any  of  you  in- 
tend to  die  as  you  have  lived?  If  not,  why  delay  a 
moment  longer?  How  can  you  allovv  yourselves  to 
delay  on  tiie  very  brink  of  the  grave?  In  a  very  few 
years,  it  may  be,  in  a  few  days  or  hours,  your 
state  will  be  unalterably  fixed — And  are  any  of  you 
th( Ml,  still  halting  between  two  opinions  in  this 
great  concern?  What  a  miserable  state!  What  a 
wretched  infitu  .'um\ 

Ah!  ye  young,  you  are  yet  in  the  morning  of  life, 
and  in  the  morning  of  your  day  of  grace.  Turn 
your  attention  to  this  most  moving  and  most  in- 
structive scene.  Behold  your  aged  acquaintance, 
on  the  brink  of  the  grave,  observe  how  careless  and 
Secure  they,  for  the  most  part  are,  and  bo  wise. 
Have  you  any  reason  to  suppose,  that  should  you 
neglect  eternal  interests,  until  you  become  old,  you 
would  be  more  disposed  to  attend  to  tlum  at  that 
period,  than  are  your  aged  friends  and  acquaint- 
ances? You  have  not:  and  uill  you  rest  your  eternal 
state  upon  so  desperate  a  hope?  Doit  not.  Should 
you  grow  old  in  sin,  you  will  in  all  probability,  be 
as  reluctant  to  begin  the  great  work  of  repentance 


THE  GOSPEL  PREACHED.  287 

and  amendment  as  others,  at  that  unpromising  pe- 
riod of  life,  generally  are  found  to  be — as  reluctant 
as  you  can  be  now,  nay,  might  we  not  say  more  so? 
For  the  longer  the  heart  remains  under  the  fetters 
of  iniquity,  the  more  dark  and  insensible  is  it 
likely  to  become.  Why  are  any  of  you  disposed 
to  put  off  a  work  so  indispensably  necessary,  a  mo- 
ment longer?  Is  it  not  because  it  is  even  now  very 
disagreeable;  what  then  will  it  become  under  the 
united  influence  of  age  and  inveterate  habits?  But 
why  look  forward  to  a  period  to  which  not  many 
of  you  can  reasonably  expect  to  live.  What  mul- 
titudes are  cut  off  in  the  flower  of  youth!  what  mul- 
titudes in  the  highest  vigour  of  mature  life!  Rest 
not,  my  young  friends,  I  beseech  you,  a  matter  of 
such  importance,  rest  not  your  salvation  upon  the 
vain  hope  of  repentance,  at  a  period  of  life  which 
you  have  little  reason  to  expect  to  see,  and  which, 
should  you  see  it.  there  is  so  little  reason  to  expect 
you  will  properly  improve.  Youth  is  the  fittest, 
the  happiest  season  for  religious  attentions. 


SELF-EXAMINATION.  291 

the  intolerable  doom  which  awaits  him,  bffore  it 
be  forever  too  late.  Surely  then,  we  ought  to  en- 
quire without  delay;  andthat with  the  most  solemn 
and  impartial  attention,  what  is  the  decision  of  the 
Judge  of  all  the  earth  in  our  case. 

Ill  every  age  of  the  church,  there  have  been  false 
teachers  who  have  opposed  truth  and  its  faithful 
ministers.  And  through  the  cunning  craftiness  of 
some  of  these  deceitful  workers,  a  number  of  the 
Corinthians  were,  it  appears,  so  far  perverted  and 
misled,  as  to  undertake  to  call  in  question  the  apostle- 
ship  of  Paul  himself,  at  the  same  time  that  they 
were  obliged  to  acknowledge  themselves  to  be  the 
seals  of  his  apostleshijj,  if  not  still  in  a  state  of  un- 
regeneracy  and  death.  It  is,  therefore,  with  the  ut- 
most propriety,  that  the  apostle  Paul  endeavours 
to  turn  their  attention  from  him,  who  had  preached 
to  them  the  gospel  of  Christ,  to  themselves,  that 
they  might  ascertain  whether  or  no  they  had 
any  claim  to  the  character  of  true  believers.  For 
if  they  should  find  themselves  in  the  faith,  it 
must  be  an  instance  of  great  presumption,  as  well 
as  inconsistency  to  doubt  his  claim  to  the  apostolic 
character;  and  if  they  should  find  the  reverse  to  be 
the  unhappy  case,  it  would  be  much  better  and 
more  becoming  them  to  lay  their  deplorable  si- 
tuation to  heart,  than  to  spend  their  precious  time 
in  cavilling  against  his  faithful  ministry. 


2Q2  SELF-EXAMINATION, 

We  naust  not  imagine  that  the  duty  here  enjoin- 
ed was  peculiar  to  the  Corinthian  Church.  No: 
it  is  the  duty  of  the  hearers  of  the  gospel  in  every 
age.  And  the  address  originally  made  to  the  Cor- 
inthian Church,  we  may  justly  consider  as  now 
made  to  the  people  of  this  congregation.  Examine 
yourselves  whether  ye  be  in  the  faith;  prove  your 
own  selves;  know  you  not  your  own  selves^  that 
Jesus  Christ  is  in  you  except  ye  be  reprobates. 

To  he  in  the  faith,  in  the  sense  of  the  text,  is  to 
be  a  true  believer.  This  is  evident  from  the  fol- 
lowing clause;  kiiow  ye  not  that  Jesus  Christ  is  in 
you  except  ye  be  reprobates.  So  intimate  is  the  union 
between  Jesus  Thrist  and  the  true  believer,  that  he 
is  said  to  be  i7i  them  and  they  in  him.  Christ  is 
said  to  be  in  believers — How?  by  a  mere  nominal 
profession?  No,  but  by  the  in -dwelling  of  his  holy 
Spirit,  to  enlighten  the  mind  and  sanctify  the  heart: 
and  the  happy  subjects  of  these  holy  influences  are, 
certaiidy,  in  a  state  of  grace,  are  real  believers.  By 
the  t€rm  reprobates  we  are  not,  I  think,  to  under- 
stand such  as  are  consigned  to  irreversible  destruc- 
tion, but  such  as  are  disapproved  of  by  the  judge  of 
the  earth — such  as  are  in  a  state  of  unbelief,  and 
consequently  exposed  to  final  perdition. 

Before  1  proceed  to  show  hoiv  loe  are  to  examine 
ourselves  so  as  to  ascertain  whether  or  no  we  are  in 
the  faith,  it  may  not  perhaps,  be  amiss  to  offer  a 
few  considerations  to  prove  that  the  duty  here  en- 


SELF-EXAMINATION.  293 

joined  is  not  impracticable^   that  it  is  possible  to 
know  whether  we  are  in  the  faith. 

I.  And  the  injunction  itself,  one  would  think  ought 
to  be  considered  sufficient  evidence  in  this  case.  Can 
it  be  supposed  that  an  inspired  apostle,  would  have 
enjoined  upon  the  Corinthians  a  duty  which  it  was 
not  in  their  power  to  perform?  We  are  not  allow- 
ed to  adopt  a  sentiment  so  derogatory  to  his  sacred 
character.  Nor  must  it  be  imagined  that  the  Cor- 
inthians principally  alluded  to  in  this  address,  en- 
joyed advantages  for  the  performance  of  this  duty, 
superior  to  those  enjoyed  by  professors  of  religion 
in  our  day.  For  instead  of  possessing  a  more 
abundant  communication  of  divine  influences,  they 
were  for  the  most  part,  or  at  least,  a  number  of 
ihem,  we  have  reason  to  conclude,  utter  strangers 
to  the  grace  of  God.  The  same  apostle  in  his  ad- 
dress to  the  Hebrews,  exhorts  them  to  give  dili- 
gence to  the  full  assurance  of  hope.  A  plain  evi- 
dence that  this  assurance  is  attainable. 

But  not  to  rest  the  interesting  case  upon  these 
considerations,  obvious  and  conclusive  as  they  ap- 
pear to  be,  I  would  observe  that  if  there  be  a  real 
distinction  between  a  state  of  nature  and  a  state  of 
grace,  and  if  we  have  faculties  to  perceive  that  dis- 
tinction, it  must  be  possible  for  us  to  know  what  our 
state  is.  That  there  is  a  real  distinction  between 
the  states  just  mentioned,  cannot  be  doubted  by 
any  believer  in  divine  Revelation.     Nor  are  the 


294  SELF-EXAMINATION. 

lines  of  this  distinction  so  obscurely  diawn,  as  many 
are  disposed  to  imagine.  When  the  righteous  shall 
appear  in  one  brilliant  assembly,  at  the  right  hand 
of  their  Redeemer  and  Judge,  there  will  be  no  diffi- 
cuhy  in  distinguishing  them  from  the  miserable 
transgressors  who  shall  stand  on  the  left.  And  the 
difference  is  as  real  now  as  it  will  be  then.  All  the 
lineaments  of  the  image  of  God,  which  will  be  then 
exhibited  in  a  state  of  absolute  perfection,  are  now 
distinctly  drawn.  And,  on  the  other  hand,  the 
very  reverse,  which  will  then  be  seen  in  the  wick- 
ed, to  the  astonishment  of  the  universe,  may  be 
justly  considered  as  constituting  their  real  charac- 
ter now. 

And  can  it  be  reasonably  supposed,  that  the 
human  mind  is  incapable  of  discerning  so  great  and 
well  defined  a  distinction?  The  scriptural  represen- 
tations of  the  characteristics  of  these  two  widely 
different  states  will  not  allow  us  to  adopt  this  senti- 
ment. There  is,  you  all  know,  a  very  manifest 
distinction  between  light  and  darkness;  liberty  and 
thraldom,  life  and  death,  love  and  hatred.  And 
such  are  the  expressive  emblems  which  the  holy 
Spirit  has  been  pleased  to  employ,  to  distinguish  be- 
tween a  state  of  nature  and  a  state  of  grace.  We 
have  the  express  authority  of  this  Divine  Revela- 
tion, to  assure  us  that  every  believer  has  been  trans- 
lated out  of  darkness  into  marvellous  light — from  a 
^state  of  miserable  thraldom  into  the  liberty  of  the 


SELF-EXAMINATION.  295 

sons  of  God — that  he  has  been  raised  to  life  from 
a  state  of  spiritual  death;  and  that  instead  of  being 
under  the  influence  of  a  carnal  mind,  the  love  of  God 
is  shed  abroad  in  his  heart.  We  are  not,  indeed, 
warranted  to  affirm,  that  the  states  intended  to  be 
illustrated  by  these  figurative  representations,  are  as 
easily  distinguished  as  the  emblems  themselves. — 
But  when  images,  the  most  expressive  and  distinct 
in  nature,  are  employed  to  give  us  correct  ideas  of 
a  state  of  nature  and  a  state  of  grace,  it  seems  to  be 
an  evident  intimation,  that  it  is  not  impossible  for  us 
to  distinguish  the  one  from  the  other.  We  can 
easily  distinguish  light  from  darkness.  And 
when  a  sinner  is  enlightened  in  the  knowledge  of 
spiritual  things,  though  he  may  be  at  a  loss  to 
know  whether  his  views  be  those  of  a  truly  illu- 
minated mind,  yet  he  can  hardly  be  supposed  to  be 
unconscious  of  new  perceptions.  As  the  captive, 
who  has  been  rescued  from  a  state  of  thraldom,  will 
be  assured  of  his  liberty,  so  an  emancipated  sinner, 
will,  we  may  reasonably  conclude,  know  that  he 
is  not  as  he  once  was,  under  the  power  of  sin. 
Were  I  to  ask  you  whether  you  know  that  you  are 
alive,  or  that  you  love  the  dearest  friend  you 
have  on  earth,  the  question  might  appear  imperti- 
nent. And  can  we  suppose  that  a  sinner,  who 
from  a  state  of  spiritual  death,  has  been  made  alive 
to  God,  and  brought  to  love  him  with  a  supreme 
affection,  will  be  entirely  unconscious  of  any  new 


296  SELF-EXAMINATION. 

sensation  or  affection?  No,  my  brethren,  it  is  quite 
absurd  to  imagine,  that  so  js^reat  a  change,  as  re- 
generation is,  in  the  word  of  God,  described  to  be, 
should  take  place  in  the  heart  of  a  sinner,  and  yet, 
that  he  should  know  nothino;  about  it.  It  must, 
nevertheless,  be  acknowledged,  that  though  per- 
fectly conscious  of  a  change,  he  may  often  find  it 
very  difficult  to  determine,  vvheher  it  be  that  change 
which  the  scriptures  require,  in  order  to  salvation 
or  not.  But  even  in  this,  he  is  not  left  without  re- 
source. By  careful  attention  to  his  life,  he  may 
often  bring  the  doubtful  •  ase  to  a  satisfactory  issue. 
For  between  the  life  of  a  believer  and  that  of  an 
unbeliever,  there  is  often  a  more  evident  distinction, 
than- can  be  discerned  in  the  dispositions  and  affV^- 
tions  of  the  heart.  While  the  latter  minxis  the 
things  of  the  Jlesfi,  and  expects  his  chief  happiness 
from  the  world;  the  other  minds  the  things  of  the 
Spirit,  and  looks  to  the  Great  Author  of  his  exist- 
ence, for  his  highest  enjoyments.  While  the  one 
lives  in  some  secret,  if  not  open  transgression;  the 
other  maintains  in  the  general  course  of  his  life,  a 
conscience  void  of  offence  both  towards  God,  and 
towards  man.  If  false  teachers  may  be  known  by 
their  fruits,  so  most  undoubtedly,  may  even  an  al- 
most christian,  be  distinguished  from  a  true  be- 
liever. 

Nor  must  we  forget  the  promise  of  the  Spirit  to 
lead  into  all  truth.     The  anointing,  the  witnessing, 


SELF-EXAMINATION. 


29? 


and  the  sealing  of  the  IIolj  Spirit,  may  be  confi- 
dently expected  by  the  faithful  and  diligent  disci- 
ple, to  put  the  interesting  case  beyond  all  reasonable 
doubt.  And  surely,  persons  so  highly  favoured, 
may  know  themselves  to  be  in  the  faith. 

To  all  these  evidences,  we  must  add  the  many 
instances  of  an  assured  faith,  to  be  met  with  in  the 
Scriptures,  "//cwom;,"  saith  Job,  "  that  my  Re- 
deemer liveth,  and  that  he  shall  stand  at  the  latter 
day,  upon  the  earth:  And  though,  after  my  skiriy 
worms  destroy  this  body,  yet  in  my  flesh  shall  I  see 
God.  Whom  I  shall  see  for  myself,  and  mine  eyes 
shall  behold,  and  not  another;  though  my  reins  be 
consumed  within  me.  But  as  for  me,  says  David, 
/  ivill  behold  thy  face  in  righteousness.  I  shall  be 
satisfied  ivhen  I  wake  with  thy  likeness.  Thou  shalt 
guide  me  with  thy  counsel,  says  Asaph,  and  after- 
ward receive  me  to  glory.  My  flesh  and  my  heart 
faileth,  but  God  is  the  strength  of  my  heart  and  my 
portion  forever.  Nor  is  the  language  of  assurance 
less  common  in  the  new  testament.  Nay,  in 
all  these  things  we  are  more  than  conquerors, 
through  him  that  loved  us.  For  I  am  persuad- 
ed, that  neither  death  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present 
nor  things  to  come,  nor  height  nor  depth,  nor 
any  other  creature  shall  be  able  to  separate  us 
from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord.  For  ive  know  that  if  our  earthly  house  of 
39 


298  SELF-EXAMINATION. 

this  tabernacle  ivere  dissolved,  we  have  a  building 
of  God,  an  house  not  made  with  hands  eternal  in 
the  heavens.  We  know  that  ive  have  passed  from 
death  unto  life,  because  we  love  the  brethren.  Hs 
that  loveth  not  his  brother  abideth  in  death.  Hence- 
forth there  is  laid  up  for  me  a  crown  of  righteous- 
ness, ivhich  the  Lord  the  righteous  Judge,  shall 
give  at  that  day,  and  not  to  me  only,  but  unto  all 
that  love  his  appearing.'''' 

Thus  we  may  see  that  the  language  of  assurance, 
is  quite  familiar  with  saints  in  Scripture.  Nor  have 
we  any  reason  to  ascribe  this  to  the  nuraculous  or 
extraordinary  gifts  of  the  Spirit.  These  extraor- 
dinary operations  were  intended  to  establish  the 
truth  of  Christianity,  and  not  to  assure  the  individual 
of  his  own  salvation. 

The  religion  of  Jesus  Christ  was  the  same  thing 
then  as  it  is  now,  and  the  evidences  of  true  piety, 
the  same  then  that  they  are  now.  The  enlight- 
ening, sanctifying  and  sealing  influences  of  ihe 
Spirit  of  God,  were  by  no  means  peculiar  to  the 
prophets  or  apostles,  or  to  any  particular  age  of 
the  church.  It  therefore  evidently  follows,  that 
what  was  attainable  then,  is  also  attainable  now. 
Examine  yourselves  tvhether  ye  be  in  the  faith. 
Prove  your  own  selves. 

II.  Let  us  now  illustrate  the  manner  in  which 
this  important  duty  ought  to  be  performed. 

V^e  must  beware  that  we  do  not  expect  evidence 


SELF-EXAMINATION.  299 

HOt  to  be  obtained.  We  are  not  to  expect  an  angel 
to  be  despatched  from  heaven,  as  was  the  case  with 
Daniel,  to  assure  us  that  we  are  objects  of  the  love 
of  God.  We  are  not  to  hear  a  voice  rolling  through 
the  air,  to  tell  us  that  our  sins  are  forgiven,  as  Lu- 
ther is  said  to  have  done,  when  his  mind  first  began 
to  be  enlightened  by  the  doctrines  of  the  reform- 
ation. We  must  not  expect  a  supernatural  reve- 
lation to  banish  our  fears  and  calm  the  agitations  of 
a  wounded  spirit;  or  which  is  nearly  the  same 
thing,  we  are  not  to  imagine  that  the  spirit  of  God 
will,  in  an  immediate  and  direct  manner^  bear  ivit- 
ness  with  our  Spirits,  that  we  are  the  children  of 
God.  To  this  Divine  agent,  we  must,  indeed,  as- 
cribe the  work  of  regeneration;  to  him  also,  wc 
must  ascribe  the  excitation  of  grace  in  the  heart,  to 
such  lively  exercise,  as  to  render  that  exercise  evi- 
dent to  the  mind.  This  is  a  witness,  ?Ln  a?iointingj 
a  sealing  and  an  earnest,  which  is  perfectly  rational 
and  intelligible.  But  an  impression  intimating  the 
pardon  of  sin  in  any  other  way,  at  least  in  any  im- 
mediate and  direct  way,  must  either  be  a  super- 
natural revelation  or  perfectly  unintelligible. 

It  is  not  necessary  to  be  able  to  tell  the  time,  or 
the  place  of  our  conversion,  or  the  particular  means 
by  which  it  has  been  effected.  Nor  is  it  indispen- 
sably necessary  to  have  passed  through  what  is  com- 
monly called  a  law  ivork — accompanied  by  terror 
and  succeeded  by  great  joy.     It  is  enough  if  we  can 


mo 


SELF-EXAMINATION 


ascertain  that  the  work  has  been  done;  that  we  are 
new  creatures,  that  we  have  passed  from  death  to 
life,  though  we  should  not  have  it  in  our  power  to 
ascertain  when,  or  by  what  particular  means  it  has 
been  accomplished.  By  the  laic  indeed  is  the 
knowledge  of  sin.  But  if  we  obtain  such  views  of 
our  state  by  nature,  as  to  see  and  feel  our  need  of 
Jesus  Christ  in  all  his  meditorial  offices,  it  is  enough. 
Nor  is  it  by  any  means  essential,  whether  or  no 
these  discoveries  have  been  attended  by  any  re- 
markable terrifying  apprehensions:  or  whether  they 
have  or  have  not  been  succeeded  by  extraordinary 
joy.  If,  when  we  compare  our  hearts  and  our  lives 
with  the  word  of  God,  we  can  lay  a  just  claim  to 
the  evidences  there  given  us  of  a  state  of  grace,  we 
ought  to  be  satisfied. 

What  we  have  to  examine  into,  and  respecting 
which  we  are  to  prove  ourselves,  is  whether  we  are 
in  the  faith,  or  which  is  the  same  thing,  whether 
Christ  be  in  us,  whether  Christ  is  in  us  by  the  en- 
lightening and  sanctifying  influences  of  his  Holy 
Spirit.  We  must  examine  ourselves,  that  we  may 
see  whether  we  have  been  taught  of  God,  or  in 
other  words,  whether  we  have  ever  seen  the  ex- 
cellence of  divine  things.  And  in  this  view  it  may 
be  proper  to  enquire,  whether  our  present  views  of 
God  are  not  essentially  different  from  what  they 
once  were.  It  is,  however,  of  more  importance 
to   enquire,    whether   our  apprehensions  of  these 


SELF-EXAMINATION.  301 

things  be  such  as  the  Scriptures  ascribe  to  real  be- 
lievers, or  whether  we  perceive  their  real  ex- 
cellence. 

That  God  our  Maker  is  a  Being  of  infinite  per- 
fections, is  a  truth  to  which  all  men  may  give  their 
assent.     But  all  men   do   not  perceive   the    divine 
beauty  and  glory  of  his  moral  character.     For  if 
they  did,  all  would  infallibly  love  and  obey  him. — 
But  this  we  know,  is  not  the  case.     It,  therefore, 
evidently  follows,  that  a  man  may  believe  God  to 
be  a  Being  of  infinite  perfections,   who  does  not 
perceive  the  divine  beauty  of  his  character.     That 
is  to  say,  the  sensations  of  the  heart,  do  not  in  this 
instance  correspond  to  the  dictates  of  the  under- 
standing.    And  why?     Because  the  heart  of  a  na- 
tural man,   is  carnal — and   consequently  in  direct 
opposition  to  the  glory   of  God.    Now   it  is  very 
plain  that  no  one  can  form  just  conceptions  of  the 
beauty  and  excellence  of  that  which  he  hates — of 
that  which  is  in  direct  opposition  to  the   predomi- 
nant affections  of  his  heart.  But  let  this  opposition 
be  removed,  let  the  carnal  heart  be  taken  away,  or 
in  other  words,  let  a   principle  of  spiritual  life  be 
communicated,   and    the  excellence  of  the  moral 
character  of  God  will  be  instantaneously  perceived. 
And  is  this  the  case  with  us?     Do  we  approve  of 
the  moral  character  of  God  our  Maker?     Are  we 
pleased  with  his  law  in  its  utmost  spirituality  and 
extent?     Are  we  pleased  with  the  gospel  of  Christ, 


302  SELF-EXAMINATION. 

and  that  not  only  as  it  is  the  way  of  obtaining  sal- 
vation from  misery,  but  also,  because  it  is  the  way 
of  obtaining  salvation  from  the  power  and  pollution 
of  sin?  Are  any  of  you  disposed  to  say,  how  can 
we  know  this?  Attend  to  the  honest  and  uninflu- 
enced dictates  of  your  own  hearts?  Will  it  still  be 
said,  how  can  we  know  what  our  hearts  dictate  in  this 
interesting  case?  I  reply  just  as  you  would  in  any 
other  case.  But  perhaps  our  hearts  may  deceive 
us.  Let  me  ask  you  then,  where  do  you  find  your 
chief  happiness?  Is  it  in  God  or  in  the  world?  If 
it  be  in  God,  you  have  seen  his  glory  as  it  is  mani- 
fested to  the  true  disciples  of  Christ.  Are  any  of 
you  constrained  to  say,  we  cannot  tell.  Let^me  ask 
you  again,  do  you  evidently  see  how  you  could  rest 
in  God  and  be  happy,  if  the  darkness  abiding  on 
your  minds  were  only  removed?  And  is  this  the 
natural  unconstrained  language  of  the  heart?  When 
you  trust  in  Jesus  Christ  for  deliverance  from  the 
wrath  to  come,  do  you  also  trust  in  him  for  deliver- 
ance from  the  power  and  the  pollutions  of  sin? — 
And  do  you  know  what  it  is  to  relish  and  affection- 
ately desire  an  interest  in  his  salvation?  Does  no- 
thing on  earth,  nothing  in  heaven,  appear  to  you 
so  desirable  as  to  be  made  holy  as  he  is  holy?  If 
your  hearts  reply  in  the  affirmative,  be  thankful  for 
it,  but  do  not  rest  here.  No,  we  must  carefully 
observe  the  influence  which  our  views  of  divine 
things  have  upon  our  daily  conduct.     This  is,  in 


SELF-EXAMINATION.  303 

my  opinion,  the  best,  the  most  infallible  way  of  as- 
certaining whether  you  be  in  the  faith.  He  that 
doth  righteousness  is  righteous.  A  cheerful,  unre- 
served obedience  to  the  law  of  God,  is  the  best  evi- 
dence ol*  genuine  religion.  The  branch  that  brings 
forth  fruit  is  most  certainly  united  to  the  vine. — 
Is  there  no  sin,  however  fashionable  and  lucrative 
it  may  be,  which  we  dare  indulge?  Is  there  no 
duty,  however  offensive  it  may  be  to  a  carnal  heart, 
which  we  dare  omit?  Do  we  love  the  ordinances 
of  God?  Is  a  day  in  his  courts  better  than  a  thous- 
and? Do  we  call  his  Sabbaths  a  delight,  and  con- 
sider it  a  high  privilege  to  be  admitted  to  sit  down 
at  his  table?  Is  his  word  precious  to  our  souls! 
Do  we  take  his  testimony  as  our  heritage  forever? 
If  such  be  our  views  and  our  lives,  we  have  certain- 
ly good  reason  to  believe  that  we  are  in  the  faith; 
that  Christ  is  in  us;  and  we  in  him.  But  if  not — 
if  the  reverse  be  our  case,  we  ought,  it  appears  to 
me,  to  conclude  without  hesitation,  that  we  are  still 
in  a  state  of  unregeneracy  and  condemnation.  What 
an  awful  reflection!  My  brethren,  what  are  the 
sentiments  which  you  have  been  induced  to  enter- 
tain of  yourselves  from  this  view  of  the  evidences  by 
which  we  ought  to  examine  ourselves? 


SERMON  XIX. 


THE  DEATH  OF  CHRIST  SHEWN  FORTH. 


1   Cor.  xi.  26. 


For  as  often  as  ye  eat  this  bread  and  drink  this  cup,  ye  do  shew  the 
Lord's  death  till  he  come. 


Between  the  natural  and  the  spiritual  world,  there 
appears  to  be  a  beautiful  and  striking  analogy.  We 
must,  by  no  means,  imagine  that  the  plan  of  the 
visible  creation  was  instituted  with  an  exclusive 
reference  to  so  transitorv  a  state,  as  that  -^f  inno- 
cence  proved  to  be.  Known  unto  God  are  all  his 
works  and  all  the  events  of  time  from  the  beginning 
of  the  world.  When  the  sun  was  brought  into  ex- 
istence and  suspended  in  the  firmament  of  heaven, 
to  give  us  the  light  of  day,  he  was  also  intended  to 
be  an  emblem  of  the  sun  of  righteousness,  the 
spiritual  light  of  a  benighted  world.  It  was  not 
merely  to  administer  to  our  temporal  necessities, 
40 


306    "^HE  DEATH  OF  CHRIST  SHEWN  FORTH. 

that  water  was  made  to  spring  from  the  earth  iii 
ten  thousand  refreshing  and  fertilizing  streams. — 
This  salutary  element  was,  we  may  assuredly  con- 
clude, intended  to  afford  us  a  very  interesting  re- 
presentation of  the  still  more  salutary  influences  of 
the  Spirit  of  God  upon  the  heart  of  man.  Nor  do 
the  materials  of  bread  rise  from  the  ground,  nor  is 
the  fruit  of  the  vine  impregnated  with  so  rich  a 
juice,  only  for  the  support  and  comfort  of  this  mor- 
tal life.  No,  my  brethren,  bread  and  wine  were 
intended  to  be  emblems  of  the  body  and  blood  of 
our  Saviour,  or  in  the  language  of  the  text.  To 
shew  the  hordes  death  till  he  come.  When  in- 
visible interests  are  thus  embodied,  as  it  were,  and 
presented  to  us  under  sensible  forms,  it  has  a  ten- 
dency to  make  a  deeper  impression  upon  the  heart, 
at  the  same  time  that  the  mind  is  assisted  in  form- 
ing clearer  conceptions  of  their  sacred  import.  This 
is,  we  have  reason  to  think,  one  reason  why  the 
children  of  men  are  so  desirous  to  have  every  in- 
visible object,  of  much  interest,  presented  to  the  eye 
under  some  visible  resemblance.  And  it  was,  no 
doubt,  in  conformity  to  this  principle  in  our  nature, 
that  spiritual  blessings  have  in  every  age  of  the 
world  been  exhibited  by  sensible  si^ns.  Even  in  a 
state  of  innocence,  the  tree  of  knowledge  of  good 
and  evil  and  the  tree  oj  life,  were  appointed  to  Imj 
tokens  and  seals  of  the  divine  favour.  And  if  such 
representations  were  necessarv  in  that  state^  how 


THE  DEATH  OF  CHRIST  SHEWN  FORTH. 


307 


much  more  so  must  they  be  now  in  our  present 
state  of  deep  apostasy.  Let  us  then,  with  the  most 
serious  attention,  consider  the  nature  of  the  ordin- 
ance we  are  this  day  to  celebrate,  as  it  is  presented 
to  our  view  in  the  words  of  our  text.  For  as  often 
as  ye  eat  this  bread  and  drink  this  cup,  ye  do  shew 
the  Lord^s  death  till  he  come. 

As  the  death  of  Christ  is  an  event  of  the  last  im- 
portance to  the  children  of  men,  it  is  necessary  that 
it  should  be  sheivn  forth,  thai  it  should  be  proclaimed 
and  made  known  to  all  nations,  to  the  end  of  time. 
It  has  been  customary  over  all  the  earth  to  erect 
monuments,  to  institute  festivals,  and  a  variety  of 
other  memorials  to  perpetuate  to  succeeding  genera- 
tions the  memory  of  illustrious  deeds,  and  transac- 
tions of  peculiar  interest.  And  what,  my  brethren, 
are  the  battles  that  have  been  fought  and  the  victories 
which  have  been  obtained;  what  are  the  rise  and 
fall  of  empires;  what  are  all  the  exploits  of  the 
most  illustrious  heroes;  what  are  all  the  most  cele- 
brated transactions  of  mortals,  in  comparison  with 
the  redemption  of  the  world  by  Jesus  Christ?  No- 
thing has  ever  been  done;  nothing  has  ever  taken 
place  on  earth  of  equal,  of  comparable  importance, 
to  our  guilty  race.  It  is,  therefore,  with  the  great- 
est propriety,  that  a  solemn  memorial  of  this  great 
work  has  been  instituted  to  perpetuate  its  memory 
to  the  latest  ages. 


308    '^'"^'  DEATH  OF  CHRIST  SHEWN  FORTH. 

We  natnrHJJy  uisfi  to  be  remembpred  by  the  living, 
when  we  shall  be  numbered  amons  the  dead,  l  he 
thoughts  of  hriviiig  our  memory  forever  blotted  out 
from  the  earth,  is  far  from  being;  agreeable  to  the 
mind  of  man.  And  a  variety  of  vain,  expensive 
and  foolish  measures  have  been  resorted  to,  by  short 
sighted  mortals,  wirh  a  view  of  preserving  their 
names  from  oblivion.  The  proudest  monuments, 
which  have  been  reared  for  this  purpose,  have 
perished  from  the  earth.  And  even  where  the 
monument  is  still  to  be  seen,  the  name  it  was  in- 
tended to  eternize  has  for  the  most  part  been  erased 
from  it,  as  well  as  from  the  memory  of  man.  But 
our  Jesus  had  only  to  take  bread  and  wine,  as  he 
was  celebrating  the  last  paschal  supper  with  his 
disciples,  and  set  them  apart  to  be  memorials  of 
him  in  the  character  of  a  crucified  Saviour,  and 
these  simple  elements  have  testified  of  him — have 
shewn  forth  his  death  in  the  worshipping  assem- 
blies of  his  disciples,  in  every  age  and  nation  to  the 
present  day. 

When  a  beloved  friend  or  relation  is  about  to  be 
separated  from  us  by  death,  how  anxious  are  we  to 
have  some  lender  memorial  of  his  friendship  and 
affection,  which  it  will  be  in  our  power  to  preserve 
while  we  live.  And  it  was,  when  our  Lord  was 
about  to  be  separated  from  his  affectionate  disciples, 
that  he  instituted  this  holy  ordinance.  What  must 
have  been  their   distress  and  apprehensions,  upon 


THE  DEATH  OF  CHRIST  SHEWN  FORTH.    3Q9 

findino;  that  He  was  ^oing  to  leave  them  without 
any  visible  Head  or  Protector,  in  the  midst  of  their 
numerous,  powerful  and  tnost  inveterate  enemies! 
Bur  he  did  not  leave  rhein  comfortless.  No,  he  as- 
sured them,  that  he  would  not  be  uiimindfid  of 
them  after  his  dep;Mture;  that  he  would  still  be 
with  them  in  a  spiritual  sense;  in  a  manner  much 
more  important  and  interesting  than  a  man  {-an  be 
with  his  friend  on  earth:  and  as  a  memorial  of  his 
unchangeable  love;  as  a  medium  of  endeared  com- 
munion with  them  after  his  ascension  to  heaven; 
and  as  a  pledge  of  his  coming  again  to  receive  them 
to  the  mansions  he  was  going  to  prepare  for  his 
humble  followers,  he  instituied  the  ordinance  we 
are  this  day  to  observe  in  remembrance  of  him. — 
We  must  not,  however,  imagine  that  it  was  ex- 
clusively for  the  sake  of  the  beloved  companions  of 
his  tribulation  on  earth,  that  this  holy  ordinance  was 
appointed.  No,  my  brethren,  it  was  for  u^  as  well 
as  for  them.  It  was  for  the  comfort,  the  edification 
and  establishment  of  all  his  disciples  to  the  end  of 
the  world,  that  he  consecrated  the  elements  of  bread 
and  wine  to  be  the  memorials  of  his  dying  love 
and  grace. 

But  to  be  more  particular:  These  elements  are 
happily  calculated  to  shew  forth  the  sufferings  and 
the  death,  which  our  Redeemer  endured  for  sinners 
of  our  apostate  race.  The  breaking  of  the  bread, 
and  the  pouring  out  of  the  wine,  constitute  very  ex- 


31 Q  THE  DEATH  OP  CHRIST  SHEWN  FORTH. 

pressivo  emblems  of  the  agonies  he  endured,  when 
his  body  was  broken  on  the  cross,  and  his  blood 
was  shed  for  us.  What  he  endured,  however,  from 
the  hands  of  his  enemies,  was,  we  liave  reason  to 
believe,  far  from  being  the  whole  of  his  sufferings. 
And  it  has  been  supposed  by  many  pious  men,  that 
the  processes  ordinarily  observed  in  the  preparation 
of  th^^sc  elements  for  our  use,  are  intended  to  assist 
our  conceptions  of  this  solemn  and  inexpressibly 
awful  mystery — the  sufferings  he  endured  from  his 
Heavenly  Father.  It  must,  however,  be  observed 
that  it  was  bread  and  icine,  and  not  the  materials  of 
which  these  elements  are  composed,  that  were  ap- 
pointed to  be  symbols  in  this  ordinance.  Be- 
sides, J  am  very  doubtful  whether  such  remote 
analogies,  will  accord  with  the  divine  simplicity  of 
scriptural  allusion.  But,  however  this  may  be,  I 
am  persuaded  that  such  allusions  would  afford  us 
very  little  assistance  upon  this  interesting  subject. 
There  are  no  resemblances  in  the  universe,  that  can 
furnish  us  with  adequate  apprehensions  of  what  our 
Redeemer  endured  from  the  justice  of  his  Father, 
when  the  chastiscmeiit  oj  our  peace  was  laid  upon 
him.  But  should  any  one  enquire,  Why  did  the 
innocent  Redeemer  submit  to  such  incomprehen- 
sible distress? 

This  holy  institution  will  furnish  us  with  a  very 
satisfactory  reply.  For  his  body  was  broken  and 
his  blood  was  shed  for  us.     Not  merely  or  chiefly 


THE  DEATH  OF  CHRIST  SHEWN  FORTH.    31| 

to  confirm  the  truth  of  the  doctrines  he  taught,  but 
also ybr  the  remission  of  our  sin.  The  Lord  icas 
pleased  to  lay  upon  him  the  iniquities  of  ns  all.  Much 
zeal  has,  I  well  know,  been  employed  in  opposition 
to  this  fundamental  article  of  our  holy  religion — 
the  justification  of  a  sinner  through  the  imputed 
righteousness  of  a  suffering  Redeemer.  With  a 
view  of  divesting  the  blood  of  Christ  of  all  its  meri- 
torious and  atoning  virtues,  arguments  have  been 
most  adventurously  drawn  from  sources  which  lie 
beyond  the  comprehension  of  man.  With  the  same 
view,  some  of  the  plainest  texts  in  the  Bible  have 
been  tortured  upon  the  rack  of  criticism.  Nay, 
for  the  invidious  purpose  of  reducing  our  blessed 
Saviour  to  a  level  with  an  ordinary  martyr,  a  bold 
and  impious  blow  has  been  aimed  at  the  inspiration 
of  the  Holy  Scriptures.  But  in  vain.  For  as  long 
as  the  pious  and  unsophisticated  christian  shall  sit 
down  at  a  communion  table,  to  eat  consecrated 
bread,  as  an  emblem  of  the  body  of  Christ  which  has 
been  broken  for  him,  and  to  drink  consecrated  wine, 
as  an  emblem  of  the  blood  of  Christ  ivhich  has  been 
shed  for  the  remissio7i  of  his  sins,  he  must  be  so  ir- 
resistibly led  to  consider  the  death  of  Christ  as  an 
expiatory  sacrifice  for  human  guilt,  that  no  sophis- 
try will  ever  be  able  to  banish  the  impression  from 
his  heart. 

And  what  sentiments,  my  brethren,  ought  we  to 
entertain  of  that  personage,  who  has  been  able  t« 


312  THE  DEATH  ON  CHlilST  SHEWN  FOlilli. 

make  an  adequate  satisfaction  to  the  justice  of  God, 
for  the  transgr  ssions  of  an  apostate  world?  Shall 
we  consider  him  Jiorhing  more  than  a  mere  crea- 
ture? A  careful  attention  to  the  nature  of  sin,  may 
be  sufficient  to  convince  us,  that  such  a  sentiment  is 
utterly  inadmissible.  What  should  we  have  thought, 
had  we  been  told  that  Stephen  shed  his  blood  for 
us,  or  that  Pnul  died  to  expiate  our  transgressions? 
Coidd  we  rest  our  salvation  upon  such  a  foundation? 
We  dare  not.  It  is  easy  to  see  that  a  mere  crea- 
ture, could  render  no  higher  obedience  than  the 
law  of  God  requires  of  him,  and  consequently,  that 
he  could  make  no  satisfaction  for  the  sins  of  any 
other  creature.  No  blood  but  that  of  a  divine  per- 
son, could  satisfy  the  justice  of  God  for  the  sins  of 
men.  Christ,  it  is  true,  suffered  only  in  his  human 
nature,  but  his  Divinity  must  be  cousidend  as  im- 
puting an  inconceivable  vimie  to  all  that  he  did, 
and  suffered  for  us  in  that  nature.  I  nnist  be  j)er- 
mitted  to  add,  that  while  the  doctrine  of  atone- 
ment maintains  its  ground,  that  of  huuinn  depra- 
vity cannot  consistent  I  v  be  given  up.  For  were 
man  by  nature  iimocent,  he  would  stnnd  in  no  need 
of  the  interposition  and  death  of  an  atoning  high 
Priest,  to  satisfy  for  his  sin.  To  preserve  him  from 
ruin,  nothing  in  this  case  would  be  necessary,  but 
the  preservation  of  his  innocence.  And  the  provi- 
dence of  God  Almi^rhty  would  certninly  be  suffi- 
cient to  do  this,  without  the  interposition  of  a  suf- 


THE  DEATH  OF  CHRIST  SHEWN  FORTH.  Qlg 

feringj  Redeemer.  Thus  we  may  see,  that  this  holy 
institution  is  happily  calcuiated  to  establish  the 
belief,  at  the  same  time  that  it  perpetuates  the 
memory,  of  some  of  the  most  fundamental  articles 
of  the  Christian  Relio;ion. 

The  emblems  of  bread  and  wine,  afford  us  a  very 
interesting  representation  of  the  glory  and  fulness 
of  the  salvation  of  Jesus  Christ.  The  nourishing 
and  strengthening  virtue  of  the  bread,  is  well  cal- 
culated to  assist  our  conceptions  of  the  life-support- 
ing and  invigorating  influences  of  his  grace.  We 
must  not  imagine  that  a  sinner  is  raised  to  a  state 
of  independence  upon  his  Saviour,  as  soon  as  the 
image  of  God  which  had  been  lost  by  the  fall,  is 
retraced  upon  his  heart.  No,  my  brethren,  the 
most  eminent  saint  on  earth,  has  no  more  power  to 
preserve  from  destruction  the  principle  of  divine  life 
communicated  to  him  in  the  day  of  regeneration, 
than  he  has  to  preserve  his  mortal  body  from  the 
grave.  And  it  would  be  well  for  every  disciple, 
were  this  important  truth  deeply  impressed  upon 
his  heart.  For  it  might  preserve  him  from  much 
fruitless  toil,  and  from  many  a  severe  disappoint- 
ment. Our  utmost  exertions  in  the  Christian  life 
Ivill  be  absolutely  fruitless,  or  at  least  attended 
with  little  advantage,  unless  we  labour  and  strive, 
in  reliance  upon  the  grHce  that  is  in  Christ.  The 
most  advanced  Christian  on  earth  is  utterly  incapa- 
41 


^J4  '*'H^  DEATH  OF  CHRIST  SHEWN  FORTH. 

ble  of  doing  any  thing  acceptable  to  a  holy  God 
without  the  aid  of  his  Saviour.  But  the  weakest 
can  do  all  things,  through  Christ  strengthening  him. 
Let  not  then  the  strongest  presume,  nor  the  weakest 
despond.  Christ  is  the  bread  of  life.  He  will  do 
more  for  the  soul  that  trusts  in  him,  than  the 
bread  we  eat  can  do  for  our  mortal  bodies.  Bread 
with  all  its  nourishing  virtues,  cannot  always  pre- 
serve from  the  grave.  But  he  that  lives  a  life  of 
faith  upon  Jesus  Christ,  shall  never  die.  Nor  is  the 
reviving,  the  cheering  and  cordial  influence  of  the 
wine,  less  happily  calculated  to  represent  the  com- 
fort and  peace,  the  joy  and  gladness  of  heart, 
which  spring  from  faith  in  a  crucified  Saviour.  Are 
any  of  you,  my  brethren,  ready  to  sink  into  des- 
pondency on  account  of  the  number  and  the  aggra- 
vations of  your  offences"  Take  this  cup  of  salva- 
tion and  give  thanks  to  the  7iame  of  the  Lord  for 
the  efficacy  of  the  blood  of  your  Saviour,  for  the 
efficacy  of  the  blood  which  cleanses  the  foulest 
stains  of  sin.  Are  any  of  you  in  heaviness  by 
reason  of  manifold  infirmities  and  imperfections? — 
Does  the  too  frequent  prevalence  of  guilty  un- 
sanctified  affections,  disturb  your  peace  and  disquiet 
your  minds?  Are  you  distressed  because  you  can- 
not love  your  God  and  Saviour  more,  and  serve 
him  better?  Here  is  a  sovereign  remedy  for  all 
your  complaints.     A  balm  for  every  malady,  and 


THE  DEATH  OF  CHRIST  SHEWN  FORTH.    3J5 

grace  to  help  in  every  time  of  need.  Jesus  Christ 
is  the  great  physician  of  souls.  Apply  to  him 
in  that  character  and  you  shall  be  made  whole. — 
You  shall  be  delivered  from  the  guilt,  and  domina- 
tion of  sin. 


.%; 


SERMON  XX. 

THE  FRUIT  OF  THE  VINE. 
Mat.  xxvi.  29. 

5., 

But  I  say  unto  you,  that  I  will  not  drink  henceforth  of  the  fruit  of 
the  vine,  until  that  day  when  I  drink  it  new  with  you  in  my  Father's 
kingdom. 

In  forming  just  conceptions  of  any  character,  it  is 
of  great  advantage  to  have  an  opportunity  of  view- 
ing it,  in  some  of  the  most  trying  situations  in  human 
life.  In  ihe  ordinary  course  of  events,  to  maintain 
a  decent  and  respectable  demeanor  is  easy.  But 
when  the  storms  arise  and  the  angry  billows  begin 
to  roll  and  break  upon  our  heads,  it  is  a  very  differ- 
ent case.  Often  has  a  lofty  oak,  that  long  with- 
stood the  force  of  ordinary  winds,  yielded  to  the 
violence  of  a  tempest.  And  to  many  a  fair  reputa- 
tion, have  seasons  of  powerful  temptation  been  fatal. 
Nor  is  it  seldom  that  seasons  of  this  nature  occur  in 
this  probationary  state.    It  is,  however,  in  the  clos- 


318  THE  FRUIT  OF  THE  VINE. 

ing  scene  of  life  that  we  have  for  the  most  part,  the 
best  opportunity  to  learn  what  is  in  man.  Death  is 
an  honest  hour.  At  the  approach  of  death  the  hy- 
pocrite lays  aside  his  mask,  while  modest  unas- 
suming worth,  ventures  forth  to  open  view.  That 
all  who  tremble  at  the  solemn  prospects  of  an  open- 
ing eternity,  are  unprepared  for  that  state,  we  dare 
not  affirm.  But  when  the  reverse  is  the  case,  when 
the  pious  man  is  observed  to  meet  death  without 
fear,  he  rises  in  our  estimation,  and  assumes  a  dig- 
nity before  unknown.  It  is  not,  my  brethren,  in 
the  field  of  blood  and  slaughter,  that  true  heroism 
is  displayed  to  the  greatest  advantage.  No,  it  is  on 
a  dying  bed,  or  rather  on  the  scaffold  of  a  martyr 
for  the  truth,  that  real  courage  is  best  attested. 
To  behold  without  dismay  the  gradual  approaches 
of  the  king  of  terrors,  is  a  better  evidence  of  true 
heroism,  than  rushing  into  his  arms  amidst  the 
shouts  of  warriors  and  the  clangors  of  the  trumpet. 
But  when  the  holy  martyr  triumphantly  embraces 
the  flaming  stake,  or  calmly  ascends  the  bloody 
scaffold,  as  a  voluntary  witness  to  the  truth  of  the 
gospel,  human  nature  is  presented  to  view  in  its 
highest  glory.  If  these  remarks  be  allowed  to  be 
just,  how  peculiarly  interesting  to  us,  must  be  the 
last  hours  of  the  life  of  our  Saviour.  Never  were 
there  any  trials,  like  those  through  which  he  had 
already  passed.  All  that  the  malice  and  subtility  of 
earth  and  hell,  could  devise  against  him  had  been 


THE  FRUIT  OF  THE  VINE.  3|9 

tried,  and  tried  in  vain.  But  now  his  hour  and 
the  poiver  of  darkness  was  come.  His  enemies, 
who  had  formerly  made  so  many  unavailing  at- 
tempts upon  his  life,  were  now  to  be  successful. 
Already  had  an  infamous  traitor  in  his  own  family, 
entered  into  a  most  wicked  conspiracy  against  his 
life.  The  cross  upon  which  he  was  on  the  follow- 
ing day  to  die,  for  the  sins  of  the  world,  may  be 
considered  as  present  to  his  comprehensive  view. 
And  well  did  he  know  what  he  was  to  sufler  both 
from  the  hands  of  his  implacable  enemies,  and  from 
his  heavenly  Father.  Does  he  then  shrink  from  the 
bitter  cup  and  attempt  to  make  his  escape?  Far 
from  it.  Calm  and  collected  he  sits  down  with  the 
companions  of  his  tribulations  at  the  last  paschal 
supper,  institutes  a  solemn  memorial  of  his  dying 
love,  and  assuages  the  grief  of  his  sorrowful  disci- 
ples by  the  most  consoling  considerations,  assuring 
them,  that  after  the  impending  calamities  shall  be 
overpast,  he  will  meet  them  again  in  a  better 
world,  and  celebrate  with  them  a  richer  feast  than 
this  world  can  afford.  ^^  But  I  say  unto  you  that 
I  will  not  henceforth  drink  of  the  fruit  of  the  vine, 
until  I  drink  it  new  with  you  in  my  Fatherh 
kingdom.^'' 

And  much  did  the  apostles  need  the  consolation 
contained  in  this  gracious  promise.  For  their  Lord 
and  Master  was  just  about  to  be  taken  from  them 
by  a  cruel  death,  and  laid  in  the  grave — an  event 


320  "^^^  FRUIT  OF  THE  VINE. 

for  which  they  were  not  prepared — an  event  which 
they  do  not  appear  to  have  expected;  and  by  which 
they  appear  to  have  been  thrown  into  the  greatest 
perplexity.  From  this  perplexity  they  were  indeed 
quickly  relieved,  by  our  Lord's  resurrection  from 
the  dead;  but  he  arose  to  abide  with  them,  only 
the  short  space  of  forty  days.  And  when  this  pe- 
riod was  elapsed,  he  l)id  them  a  long  adieu,  and 
ascended  to  his  throne  in  heaven — leaving  his  dis- 
ciples exposed  to  the  rage  and  malice  of  their  im- 
placable enemies.  Nor  my  brethren,  are  the  disci- 
ples of  Christ  in  our  day,  in  a  state  of  such  un- 
mixed prosperity,  as  not  to  need  as  well  as  the  pri- 
mitive disciples,  all  the  consolation  derivable  from 
this  blessed  hope.  Let  us  then  attentively  consider 
the  happiness  of  a  future  state,  as  it  is  exhibited 
under  this  expressive  emblem.  New  Wine. 

Were  we,  as  some  commentators  do,  to  consider 
the  words  of  the  text,  as  having  a  reference  to  the 
establishment  of  the  kingdom  of  Christ  on  earth, 
after  his  resurrection  from  the  dead;  even  in  this 
acceptation,  it  would  have  been  peculiarly  interest- 
ing to  the  apostles.  For  they  were  glad  ichen  they 
saw  the  Lord  after  this  glorious  event,  and  were 
admitted  to  eat  and  drink  with  him  again  in  the 
land  of  the  living.  We  have,  however,  no  evidence 
that  he  ever  drank  wine  at  any  of  those  repasts. 
Nor,  had  this  been  the  case,  do  we  perceive  va  hy 
it  ought  to  be  denominated  new  wine.     It  was  im- 


THE  FRUIT  OF  THE  VINE.  32 1 

doubter] ly  a  much  more  exalted  entertainment,  our 
Lord  had  in  view,  when  he  uttered  the  words  of 
the  text,  even  that  high  and  intimate  communion 
with  himself,  to  which  every  real  disciple  will  be 
admitted  in  a  future  state.  What  a  glorious  and 
interesting  prospect  to  every  sincere  disciple!  When 
the  patriarch  Jacob  beheld  his  son  Joseph,  whom 
he  had  given  up  as  lost,  coming  forth  to  meet  him, 
not  now  dressed  in  a  party-colored  coat,  as  when 
last  dismissed  from  his  presence,  but  invested  in  all 
the  glory  of  a  ruler  in  Egypt,  in  the  transports  of 
joy  unutterable,  he  is  forced  to  exclaim,  ^^  Noiv  let 
me  die,  since  I  have  seen  thy  face  because  thou  art 
yet  alive.^^  What  then  must  have  been  the  trans- 
ports of  the  apostles  of  our  Lord,  when  after  weath- 
ering all  the  storms  of  persecution,  they  found 
themselves  once  more  in  the  presence  of  their  Re- 
deemer, to  behold  his  glory  without  a  veil,  and  to 
drink  new  wine  with  him  at  a  table  that  shall  never 
be  drawn!  Nor  my  brethren,  are  we  sure  that  our 
joy  would  be  less  than  theirs,  upon  being  admitted 
for  the  first  time  to  behold  in  his  exalted  state,  that 
visage  which  was  so  sadly  marred  for  us  as  well  as 
for  them.  As  our  Lord  had  just  instituted  and  ad- 
ministered to  his  affectionate  disciples,  the  sacrament 
of  the  Supper,  it  was  no  doubt  with  a  reference  to 
that  sacred  ordinance,  that  he  denominated  the 
wine  which  he  will  drink  with  his  saints  in  heaven, 

New  wine.     And  it  is  bv  keeping  this  reference  in 

42 


f>d^  THE  FRUIT  OP  THE  VINE. 

view,  that  the  import  of  the  gracious  declaration  in 
the  text,  will  be  best  illustrated. 

1.  The  knowledge  of  Jesus  Christ  and  him  cru- 
cified, is  undoubtedly  of  high  and  everlasting  im- 
portance to  us  sinners.  And  happily  calculated  are 
the  elements  of  bread  and  wine  to  aid  our  concep- 
tions of  his  glory,  his  fulness,  and  especially  his 
suitableness  to  our  case.  It  is,  however,  but  little 
we  can  know  of  him  with  all  our  advantages  in  the 
present  state,  where  ive  see  oi\\y  as  through  a  glass 
darkly.  But  in  heaven  it  will  be  otherwise.  There 
we  shall  see  face  to  face,  and  know  even  as  ive  are 
knoivn;  know  him  as  God  over  all,  and  God  and 
man  in  one  person: — Yes,  my  bretheren,  the  dis- 
ciples of  Jesus  Christ  will,  in  a  future  state,  obtain 
much  more  comprehensive  ideas  of  his  divine  per- 
fections, his  human  excellencies,  of  all  his  offices, 
and  transactions  than  can  be  obtained  on  earth. 
And  as  the  knowledge  of  a  conspicuous  and  influ- 
ential character  on  earth,  embraces  the  most  re- 
markable occurrences  of  the  age  and  country  in 
which  he  lived;  So  the  knowledge  of  Jesus  Christ 
in  a  future  state,  will  comprehend  the  most  im- 
portant transactions  of  eternity,  and  that  we  have 
reason  to  think,  in  every  part  of  the  universe.  Yes, 
my  brethren,  the  disciples  of  Christ  will  then  have 
a  clear  and  satisfying  knowledge  of  the  great  plan 
of  salvation,  as  originating  in  the  counsels  of  eter- 
nity, as  it  was  accomplished  in  time;  and   as  ex- 


THE  FRUIT  OF  THE  VINE.  g^g 

tending  its  benign  influence,  we  have  reason  to  be- 
lieve, not  only  to  the  countless  myriads  of  the  Re- 
deemed, but  also  to  all  holy  and  happy  intelligences 
in  the  whole  universe,  through  the  endless  ages  of 
eternity.  Now  when  vice  triumphs  and  prospers, 
while  tyrants  and  oppressors  are  established  in 
power,  at  the  same  time,  that  the  virtuous  and 
upright  are  overwhelmed  in  distress,  we  are  some- 
times ready  to  faint  in  our  minds,  and  exclaim,  is 
there  a  God  in  heaven  who  regards  the  transactions 
and  condition  of  man  on  earth?  But  then  it  will  be 
made  manifest  how  the  rise  and  fall  of  empires,  the 
pestilence  that  walks  in  darkness,  and  the  destruc- 
tion that  wastes  at  noon  day,  famines,  earthquakes, 
peace  and  war,  the  wrath  of  men  and  the  rage  of 
hell;  and  in  a  word,  how  all  natural  and  even 
moral  evil  has  been  so  directed  and  controlled  as  to 
coincide  with  this  astonishing  plan.  And  then  also, 
shall  we  have  a  satisfactory  knowledge  of  the  va- 
rious events  which  have  befallen  ourselves.  Afflict- 
ed disciples  of  Jesus  Christ!  tossed  with  tempests 
and  not  comforted,  dismiss  your  complaints  and 
wait  for  the  light  of  heaven  to  unravel  your  per- 
plexities. Then  you  shall  find  why  a  dear  friend 
or  relation  has  been  consigned  to  a  premature  grave; 
why  your  strength  has  been  wasted  with  pining 
sickness;  why  your  schemes  for  earthly  happiness 
and  peace  have  been  baffled  and  defeated.  Yes, 
you  will  then  have  a  most  saii^ifactory  knowledge  of 


324 


THE  FRUIT  OF  THE  VINE. 


the  way,  through  which  the  Lord  shall  have  con- 
ducted you  to  a  state  of  eveilastmg  happiness  and 
peace.  Communicants!  when  at  any  time  the 
clouds  began  to  disperse,  and  the  glory  of  your  Re- 
deemer to  dawn  on  your  souls  at  his  table  on  earth, 
what  was  then  your  joy?  And  what  think  ye  would 
it  have  been,  had  every  cloud  been  removed?  Well, 
in  heaven  this  will  be  the  case.  In  heaven,  every 
cloud  and  obscuring  mist  will  be  dispersed,  and 
your  exulting  spirits  left  exposed  to  the  brightest 
irradiations  of  your  Redeemer's  glory  forever. 

2.  We  must  not  imagine  that  bread  and  vvine  in 
the  sacramental  supper,  are  only  intended  to  serve 
as  symbols  of  our  Redeemer's  love.  While  the 
humble  communicant  is  sitting  at  the  table  of  his 
Lord  and  Master,  he  has  reason  to  hope,  that  the 
grace  represented  under  these  sacred  emblems  will 
be  afforded,  or  in  other  words,  that  the  holy  ordi- 
nances will  be  attended  with  a  sanctifying  efficacy 
upon  his  heart.  What  is  it.  Communicants,  that 
you  wish  for  most  at  this  sacred  table?  A  lively- 
manifestation  of  pardoned  guilt?  No: — this  is  indeed 
a  great  privilege.  But  to  have  a  heart  to  love  as 
you  are  loved,  or  in  other  words,  to  become  more 
like  the  glorious  object  of  your  supreme  regard;  to 
be  made  holy  as  your  Redeemer  is  holy,  is  a  still 
greater  privilege.  And  it  is  for  this  that  the  true 
disciple  pants  with  the  greatest  ardour.  But  how 
imperfect  is  our  love,  and  every  other  grace  in  this 


THE  FRUIT  OF  THE  VINE.  325 

State  of  darkness  and  imperfection!  In  heaven  it 
will  be  otherwise.  Neither  a  dark  mind  nor  a  cold 
heart  will  be  found  there.  When  we  shall  know 
as  we  are  known,  we  shall  love  as  we  ought  to  love. 
Beloved,  we  do  not  know  ivliat  we  shall  he;  hut  when 
he  shall  appear  we  shall  he  like  him,  for  ive  shall  see 
him  as  he  is. 

3.  From  the  view  just  taken  of  this  sacred  insti- 
tution, we  may  evidently  see  that  it  is  a  medium 
of  communion  with  our  blessed  Saviour.  The  cup 
ofhlessing  which  ive  bless,  is  it  not  the  communion 
of  the  blood  of  Christ?  The  bread  which  we  break, 
is  it  not  the  communion  of  the  body  of  Christ?  To 
know  him,  to  be  in  any  measure  like  him,  to  love 
him,  and  to  be  loved  by  him,  is  to  have  fellowship 
with  him.  Nor  is  it  seldom  the  case  that  the  hum- 
ble communicant  is  admitted  to  sensible  manifesta- 
tions of  his  love  at  his  table  on  earth.  But  in  the 
present  state,  all  our  spiritual  attainments,  all  our 
graces  as  well  as  our  knowledge  of  Christ,  are  very 
imperfect.  And  yet  it  may  safely  be  affirmed,  that 
one  hour  of  sensible  communion  with  Christ,  even 
here,  is  of  more  value  than  all  the  delights  of  time 
and  sense.  What  then  will  the  christian  enjoy, 
where  every  obstruction  to  the  most  intimate  and 
holy  communion  with  his  Lord  and  Master,  shall 
be  removed;  where  his  knowledge,  his  love,  every 
grace  and  every  power  of  the  mind,  shall  be  brought 
to  a  state  of  absolute  perfbction?  When  a  disciple 


.32ti  THE  FRUIT  OF  THE  VI NE- 

thus  qualified  for  the  most  intimate  and  exalted 
communion  with  his  Lord  and  Master,  is  admitted 
to  contemplate  his  glory  without  a  veil,  and  to 
drink  new  wine  with  him,  at  his  table  in  heaven, 
no  language  can  express  the  elevation  of  his  joy. 

4.  The  sacramental  supper  is  also  intended  to  be 
a  medium  of  communion  between  the  disciples  of 
Christ  with  one  another.  And  happily  is  it  cal- 
culated to  answer  this  important  purpose.  When 
the  disciples  of  Christ  sit  down  at  the  same  table, 
eat  of  the  same  bread,  and  drink  of  the  same  cup, 
in  commemoration  of  the  love  of  Christ,  it  must 
have  a  powerful  tendency  to  unite  their  hearts  to 
one  another  in  the  endearing  bonds  of  christian  love. 
A  very  great  part  of  the  happiness  attainable  on 
earth,  arises  from  cordial  friendship  and  the  exer- 
cise of  kind  affections.  But  there  is  no  friendship 
to  be  compared  with  that,  which,  originating  in  the 
love  of  Christ,  is  cemented  by  his  blood,  and  fos- 
tered by  his  grace.  When  a  number  of  sincere  and 
affectionate  disciples  meet  at  the  table  of  their  Lord 
and  Master,  or  on  any  other  occasion  to  recipro- 
cate the  overflowings  of  Christian  friendship  and 
affection,  it  is  a  little  heaven  on  earth.  Votaries 
of  pleasure!  who  call  for  the  harp  and  the  violin, 
who  have  recourse  to  the  gambler's  board,  the  fes- 
tive assembly,  or  the  comic  muse  for  entertainment, 
we  envy  you  not.  We  have  no  occasion  for  any  of 
those  wretched  expedients  to  kill  time,  or  disperse 


.     THE  VRUIT  OF  THE  VINE.  327 

ilie  clouds  of  melancholy.  The  native  effusions  of 
Christian  iViendship  vibrating  from  heart  to  heart, 
have  vastly  greater  cnarms  for  us.  And  if  the  com- 
munion of  saints  in  this  imperfect  state,  be  so  de- 
lightful, what  v\  ill  it  be  in  heaven,  where  none  of 
the  circumstances  which  mar  its  perfection  on  earth, 
will  have  any  place;  where  the  disciples  and  friends 
of  Jesus  Christ  will  be  admitted  to  drink  new  wine, 
witii  him  and  with  one  another  in  the  highest  ex- 
ercise of  mutual  love!  What  will  it  be,  my  brethren, 
to  meet  with  Abraham,  and  Isaac,  and  Jacob;  with 
tlie  prophets  who  foretold,  and  the  apostles  who 
published  to  the  ends  of  the  earth,  the  coming  of 
our  Lord;  with  the  martyrs;  with  all  those  eminent 
and  holy  men  by  whose  labours  our  souls  have  at 
anytime  been  edified,  with  all  the  saints  of  every 
age  and  nation,  from  the  beginning  to  the  end  of 
the  world!  Be  comforted  ye  pious  mourners,  who 
are  in  distress  for  the  loss  of  pious  relations,  you 
shall  meet  them  again  in  a  state  of  better  society 
than  this  earth  can  afford;  and  meet  them  to  part 
no  more. 

5.  The  sacramental  supper  is  considered  as  a  seal 
of  the  Covenant  of  grace,  and  to  the  worthy  com- 
municant a  sure  pledge  of  eternal  life.  And  they 
who  shall  be  permitted  to  drinJc  new  icine  with 
Christ  in  his  Father's  kingdom,  will  consider  it  as 
a  pledge  of  his  everlasting  love — as  a  sure  evidence 
that  there  shall  be  no  more  condemiiatioa  to  them, 


328  '^HE  FRUIT  or    llIE  VINE.    . 

no  end  to  their  happy  state  forever.  Here  the  dis- 
ciples of  Christ  sometimes  meet  at  his  table,  and 
on  other  occasions  hold  sweet  communion  with  him 
and  one  another;  but  these  occasions  are  of  short 
continuance,  and  soon  pass  awaj,  to  return  no 
more.  But  the  high  and  holy  communion  to  which 
they  will  be  admitted  in  heaven,  will  never  be  in- 
terupted,  will  last  forever.  Thert;  will  they  meet 
with  their  Lord  and  with  one  another,  to  part  no 
more.  Nor  will  any  communicant  in  that  happy 
world  ever  sit  down  to  drink  new  wine,  with  his 
Redeemer  and  his  saints,  with  a  trembling  hand  or 
a  mis-giving  heart,  as  it  not  unfrequently  is  the 
case,  in  this  vale  of  misery  and  darkness.  There 
clouds,  and  darkness,  and  doubts,  and  fears  are 
known  no  more. 


SERMON  XXI. 


THE  SACRAMENTAL  COVENANT. 


Deut.  xxix.  10 — 15. 


Ye  stand  this  day  all  of  you  before  the  Lord  your  God;  your  captains 
of  tribes,  your  elders  and  your  officers,  with  all  the  men  of  Israel; 
your  little  ones,  your  wives,  and  the  stranger  that  is  in  thy  camp,  from 
the  hewer  of  thy  wood,  unto  the  drawer  of  thy  water:  that  tliou 
shouldest  enter  into  a  covenant  with  the  Lord  thy  God,  and  into  his 
oath  which  the  Lord  thy  God  maketh  with  thee  this  day:  that  he  may 
establish  thee  to-day  for  a  people  unto  himself,  and  that  he  may  be 
unio  thee  a  God  as  he  hath  said  unto  thee,  and  as  he  hath  sworn  unto 
thy  fathers,  to  Abi-aham,  to  Isaac,  and  to  Jacob.  Neither  with  you 
only  do  I  make  this  covenant  and  this  oath  But  with  him  that  stand- 
eth  here  with  us  tliis  day  before  the  Lord  our  God,  and  also  withhiro 
that  is  not  with  us  here  this  day. 

That  the  God  of  heaven  should  grant  to  our 
apostate  race  a  revelation  of  his  holy  will  is,  cer- 
tainly an  instance  of  astonishing  mercy.  But  He 
has  done  more  than  this.  He  has  been  pleased  to 
present  to  our  view,  a  great  variety  of  the  njost 
powerful  motives  which  the  heart  of  maa  caa  con- 
43 


330        THE  SACRAMENTAL  COVENANT. 

ceive,  as  inducements  to  obey  his  will  and  be  happy. 
Nay,  that  nothing  calculated  to  impress  the  mind; 
to  secure  a  just  regard  to  the  Divine  will,  and  thus 
to  guard  the  transgressor  from  the  way  of  niin, 
might  be  omitted.  He  has  even  condescended  to 
enter  into  a  solemn  covenant-relation,  with  sinners 
of  our  guilty  race;  promising  to  be  to  them  a 
God,  at  the  same  time  that  they  bind  themselves 
by  solemn  obligations  to  be  his  people.  Yes,  com- 
municants! it  is  under  the  character  of  Covenanters 
with  the  God  of  heaven,  that  I  am,  on  this  occasion, 
to  address  myself  to  you.  And  so  it  was  also,  under 
the  old  dispensation.  It  has  pleased  the  Great  Fa- 
ther of  mercies  to  dispense,  in  every  age  of  the 
Church,  the  blessing  of  the  gospel,  in  the  way  of  6c 
covenant-transaction.  And  the  instance  of  this  na- 
ture presented  to  our  contemplation  in  the  words  of 
our  text,  merits  a  very  particular  attention.  "  Ye 
stand  this  day  all  of  you  before  the  Lord  your  God; 
your  captains  of  tribes,  your  elders,  and  your  officers, 
with  all  the  men  of  Israel.  Your  little  ones,  your 
wives,  and  the  stranger  that  is  in  thy  camp,  from 
the  hewer  of  thy  wood  unto  the  drawer  of  thy 
water.  That  thou  shouldest  enter  into  a  covenant 
with  the  Lord  thy  God,  and  into  his  oath,  ivhich 
the  Lord  thy  God  maketh  with  thee.  That  he  may 
establish  thee  to-day  for  a  people  unto  himself,  and 
that  he  may  be  unto  thee  a  God,  as  he  hath  said 
unto  thee,  and  as  he  hath  sworn  unto  thy  fathers,  to 


THE  SACRAMENTAL  COVENANT.       33J 

Abraham,  to  Isaac,  and  to  Jacob.^^  Well  did  Moses 
understand  the  force  of  a  covenant-engagement  to 
be  the  Lord's.  And  as  he  was  just  about  to  resign 
his  sacred  charge  of  the  Israelites,  and  appear  in 
the  character  of  an  accountable  servant,  before 
the  Judge  of  all  the  earth,  the  God  of  Israel;  he  did 
not  think  it  proper  to  rest  a  cause  he  had  so  much 
at  heart,  as  their  future  destinies,  entirely  upon  the 
most  powerful  motives  to  obedience,  which  it  was 
possible  for  the  heart  of  man  to  conceive.  No:  he 
also  brought  them  under  all  the  obligations  implied 
in  a  most  solemn  covenant-engagement,  to  a  stead- 
fast perseverance  in  the  service  of  God  from  gen- 
eration to  generation. 

The  first  thing  then  that  demands  our  attention 
is,  the  nature  of  the  covenant  contained  in  the 
words  of  our  text. 

That  it  was  in  the  name  of  God  and  by  his  ex- 
press authority,  that  Moses  acted  in  this  instance, 
will  not  be  called  in  question  by  a  believer  in  Di- 
vine Revelation.  And  this  being  admitted,  it  must 
have  been,  either  a  covenant  of  works  or  a  covenant 
of  grace.  For  these  are  the  only  covenants  entered 
into  with  man,  by  the  God  of  heaven.  But  it  could 
not  be  a  covenant  of  works.  For  this  was  made 
with  Adam,  in  the  character  of  a  federal  head  to  his 
posterity.  And  it  has  never  been  renewed  since  its 
violation  by  him.  It  requires,  as  its  condition,  not 
only  perfect  obedience  but  absolute  innocenee.— ^ 


332       '^^^^  SACRAMENTAL  COVENANT. 

Were  a  man,  who  has  once  been  a  transgressor,  to 
obey  the  whole  law  for  the  time  to  come,  this 
would  not  entitle  him  to  the  promised  reward.  For 
the  law  of  works,  certainly,  requires  perfect  obe- 
dience, in  all  the  periods  of  our  existence.  What 
Would  we  think  of  a  Prince,  who  should  offer  to  his 
rebellious  subjects,  the  various  immunities  of  good 
citizens,  upon  the  condition  of  having  conducted 
themselves  uniformly  as  it  becomes  good  citizens? 
This  would  be  an  insult,  not  a  favour.  And  shall 
we  suppose, that  the  God  of  heaven  would  thus  tan- 
talize his  own  moral  offspring?  Would  he  say  un- 
to us  sinners,  "  If  you  have  never  been  sinners, 
if  you  have  never  transgressed  my  law,  and  if  you 
will  keep  it  perfectly  for  the  time  to  come,  you 
shall  live?  No,  my  brethren.  We  must  not  en- 
tertain such  blasphemous  ideas  of  our  beneficent 
Creator.  The  law  instead  of  being  exhibited  to 
us,  under  the  form  of  a  covenant  of  works,  is  now 
a  schoolmaster  to  bring  us  to  Christ.  It  might  also 
be  observed,  that  to  offer  an  apostate  sinner  life 
upon  condition  of  perfect  obedience,  would  be  to 
offer  life  upon  an  impossible  condition;  and  conse- 
quently the  supposition  is  absolutely  inconsistent 
with  the  wisdom,  as  well  as  with  the  goodness  of 
God.  We  may,  therefore,  assuredly  conclude,  that 
the  God  of  heaven,  neither  in  tiiis  instance,  nor  at 
Mount  Sinai,  nor  in  any  other  instance,  ever  entered 
into  a  covenant  of  works  with  apostate  man. 


THE  SACRAMENTAL  COVENANT.       333 

But  mav  we  not  consider  the  God  of  Israel  in 
the  character  of  a  temporal  King,  entering  into  a 
civil  covenant  with  that  highly  favoured  people,  and 
promising  them  temporal  blessings,  only  in  case  of 
obedience  to  him  in  that  character?  By  no  means. 
This  is  a  most  degrading  idea  of  the  Great  Sover- 
eign of  the  universe,  and  altogether  unworthy  of 
his  infinite  perfection.  As  civil  government  is  of 
God,  and  indispensably  necessary  in  a  state  of  ci- 
vilized society,  for  him  to  give  laws  to  his  people 
Israel,  for  the  regulation  of  their  conduct  in  that 
state,  is  natural  and  proper.  But  to  consider  the 
God  of  heaven,  as  condescending  to  become  the 
temporal  King  or  Governor  of  any  nation  upon 
earth,  merely  or  chiefly  with  a  view  to  their  tem- 
poral happiness,  is  impious  as  well  as  absurd. 

No,  my  brethren;  we  must  not  entertain  such 
unworthy  sentiments  of  the  Father  of  all  the  inha- 
bitants of  the  earth.  When  he  was  pleased  to 
select  the  Israelites  as  a  peculiar  people,  it  was  un- 
doubtedly, with  an  ultimate  reference  to  their  ever- 
lasting interests,  but  not  to  their  interests  exclusive- 
ly. It  was  that  the  blessing  of  Abraham  might 
come  upon  the  believing  Gentiles,  throiighout  the 
whole  earth,  as  well  as  upon  believing  Jews.  The 
covenant  made  with  Abraham,  or  rather  with 
Abraham's  Lord,  must  be  considered  as  the  foun- 
dation of  the  subsequent  stipulations,  or  covenant- 
engagements,  he  has  been  pleased  to  enter  into,  in 


334       '^^^^   SACRAMENTAL  COVENANT. 

every  succeeding  period  to  the  present  time.  Yes, 
my  brethren,  it  must  be  considered  as  the  founda- 
tion of  all  the  laws,  and  rites,  and  ceremonies,  and 
observances,  as  enjoined  upon  the  Israelites,  as  well 
as  of  the  spiritual  privileges  afforded  us.  In  this  view 
the  Jewish  polity  is  worthy  of  God:  in  any  other 
view,  it  would  have  been  unworthy  of  Moses  or 
any  other  well-informed  legislator.  That  the  view 
we  have  givein  of  tiie  solemn  transaction  under  con- 
sideration is  just,  may  be  inferred  from  the  terms  of 
the  covenant.  "  That  he  may  be  unto  thee  a  God.'''' 
What  does  this  expression  mean?  Is  it,  that  he 
might  give  Israel  the  land  of  Canaan  for  a  posses- 
sion, accompanied  with  various  other  temporal  im- 
munities? No:  we  are  assured  by  an  inspired 
apostle,  that  if  this  were  all,  he  would  have  been 
ashamed  to  have  been  called  their  God.  That  this 
expression  has  a  reference  to  future,  as  well  as  tem- 
poral happiness,  appears  with  resistless  evidence 
from  the  explanation  given  of  it  by  our  Lord  him- 
self. For  since  the  resurrection  from  the  dead,  is 
established  from  the  expression,  it  must  also  imply 
that  state  of  happiness  which  is  connected  with  that 
glorious  event.  Let  the  most  vigorous  imagination 
exert  its  utmost  powers  in  this  interesting  case. — 
Is  it  possible  for  any  one  to  form  an  idea  of  a 
greater  degree  of  spiritual  happiness,  than  to  have 
the  God  of  heaven  to  be  our  God?  It  is  not.  And 
this  is  the  blessedness  promised  in  the  covenant 


THE  SACRAMENTAL  COVENANT.        3^5 

made  with  the  Israelites  on  this  occasion.  "  Ye 
stand  this  day  all  of  you  before  the  Lord  your  God. 
Your  captains  of  your  tribes,  your  elders^  and  your 
officers^  with  all  the  children  of  Israel.  Your  little 
ones,  your  wives,  a7id  the  stranger  that  is  in  thy 
camp,  from  the  hewer  of  wood  unto  the  drawer  of 
water.  That  thou  shouldest  enter  into  covenant 
with  the  Lord  thy  God,  and  into  his  oath  which  the 
Lord  thy  God  maketh  ivith  thee  this  day.  That  he 
may  establish  thee  for  a  people  unto  himself,  and  that 
he  may  be  unto  thee  a  God  as  he  hath  said  unto 
thee,  and  as  he  hath  sivorn  unto  thy  fathers,  to  Abra- 
ham, to  Isaac,  and  to  Jacob.''^ 

And  would  it  not,  my  brethren,  be  desirable  that 
blessings  so  invaluable  and  so  indispensably  neces- 
sary for  our  apostate  race,  should  be  confirmed  in 
the  most  satisfactory  manner?  And  nothing  sure- 
ly could  be  a  better  security  than  the  oath  of  God 
himself.  This  security  he  was  pleased  to  afford  to 
the  children  of  Israel.  "  That  thou  shouldst  enter 
into  covenant  with  the  Lord  thy  God,  and  into  his 
oath  which  the  Lord  thy  God  maketh  with  thee  this 
day."  Alluding,  no  doubt,  to  the  oath  by  which 
the  blessings  of  the  covenant  of  grace  were  con- 
firmed to  Abraham,  and  Isaac,  and  Jacob.  And  the 
same  blessings,  were,  in  the  same  manner,  confirmed 
to  the  people  of  Israel  on  this  solemn  occasion.  Not 
that  the  oath  of  God  is  more  sure  than  an  absolute 
promise.      But   as   we  consider   ourselves   under 


23g       THE  SACRAMENTAL  COVEMENT. 

Stronger  obligations  to  fulfil  an  oath,  than  a  simple 
promise;  in  condescension  to  our  infirmit}',  the 
Great  Father  of  mercies  has  been  pleased  to  confirm 
b}'  an  oath  the  promises  of  his  grace.  We  must 
not,  however,  consider  the  obligation  on  the  part  of 
God  as  absolute — as  securing  infallibly  to  all  who 
are  admitted  to  an  external  covenant-relation  with 
him,  the  blessings  of  the  covenant  of  grace.  No: 
the  engagement  in  a  covenant-transaction  must  be 
mutual.  And  peculiarly  solemn  were  the  engage- 
ments entered  into  by  the  people  of  Israel,  on  this 
occasion.  They  also  bound  themselves,  it  appears 
to  me,  by  a  solemn  oath,  to  be  the  people  of  God. 
This  seems  to  be  implied  in  the  original  expression, 
translated,  enter  into  covenant.  Literally  it  is— 
"  Pass  into  covenant — alluding,  there  is  reason 
to  believe,  to  a  very  significant  custom  which  ob- 
tained among  the  Jews  and  some  other  ancient  na- 
tions in  covenant-transactions — that  of  cutting  a 
slaughtered  animal  into  two  parts,  and  passing  be- 
tween them,  as  an  expressive  representation  of  the 
fate  awaiting  the  transgressor  of  so  solemn  and  sa- 
cred an  engagement.  From  the  following  clause  also 
— "  That  thou  shouldst  enter  into  his  oatW^ — the 
same  interesting  truth  may  be  fairly  inferred.  For 
how  could  the  people  enter  into  the  oath  of  God  with 
out  a  similar  obligation?  But  it  is  unnecessary  to 
enlarge  in  so  plain  a  case.  It  was  customary  with 
the  Jews,  as  well  as  other  nations,  to  confirm  cove- 


THE  SACRAMENTAL  COVENANT.       337 

nant  transactions  by  an  oath.  And  a  very  solemn 
confirmation  it  is.  Have  you,  my  brethren,  atten- 
tively considered  the  nature  of  an  oath?  It  is  more 
than  an  appeal  to  God  as  a  witness  and  a  judge  in 
the  case.  The  expression  so  help  you  God,  which 
is  so  often  uttered  with  very  little  solemnity,  is  not 
properly  speaking  a  prater:  No,  it  is  a  solemn  im- 
precation. And  the  meaning  is,  if  you  faithfully 
fulfil  your  obligation,  may  God  help  and  save  you; 
but  should  you  violate  your  oath,  may  he  neither 
help  nor  save  you.  So  that  the  juror,  the  person 
who  comes  under  the  obligation  of  an  oath  in  any 
case,  stakes  his  salvation  upon  the  faithful  perform- 
ance of  the  part  he  has  engaged  to  act. 

Thus  we  may  see  what  was  the  nature  of  the 
covenant  entered  into,  on  this  occasion,  by  the  [)eople 
of  Israel;   that  it  was  not  a  covenant  of  works,  but 
a  covenant  of  grace,  and  that  as  God  condescended 
to  engage,  under  the  solemnity  of  an  oath,  to  be  their 
God,  so  did  they  bind  themselves  by  an  oath  to  be 
his  people.     And  what  appears  to  me  to  merit  par- 
ticular attention,  their  little  ones,  and  even  unborn 
posterity,  were  included  in  the  sacred  transaction. 
Ye  stand  all  of  you  this  day  before  the  Lord  your 
God,  your  captains  of  your  tribes,  your  elders,  and 
your  officers,  ivith  all  the  men  oj  Israel.     Your  little 
ones,  your  wives,  and  the  stranger  that  is  in  thy 
camp,  from  the  hewer  of  wood  to  the  draiver  of  water. 
That  thou  shouldest  enter  into  covenant  with  the 
44 


338        "T^I^  SACRAMENTAL  COVENANT. 

Lord  thy  God  and  into  his  oath,  which  the  Lord 
thy  God  maketh  with  thee  this  day.'*'' 

That  the  expression  ivith  him  that  standeth  not 
here  ivith  us  this  day,  is  to  be  ronsidered  as  includ- 
hig  posterity,  there  is  no  just  reason  to  doubt.  For 
we  have  express  erideuce  to  prove,  that  posterity 
was  inchided  in  the  Covenant  made  at  Sinai,  as 
you  may  see  in  the  5th  chapter  of  this  book.  The 
Lord  made  not  this  covenant  ivith  our  fathers — with 
our  fathers  only,  htit  with  us,  even  with  us,  who  are 
all  of  us  here  alive  this  day.  And  every  attentive 
reader  may  observe,  that  in  all  succeeding  ages,  the 
posterity  of  Israel  was  considered  as  sustaining  a 
covenant-relation  to  God.  The  propriety  of  such 
a  dispensation,  will  not  be  called  in  question  by  any 
one  who  believes  that  Adam  was  constituted  our 
federal  head,  or  who  believes  that  the  second  com- 
mandment, denouncing  punishment  upon  the  pos- 
terity of  transgressing  parents,  originated  in  divine 
benevolence. 

The  communion  table  is  also  a  covenant-trans- 
action. It  will  not,  however,  be  necessary  to  take 
up  much  of  your  time  in  establishing  this  truth. — 
The  words  of  institution  alone,  seem  to  be  conclu- 
sive in  this  case.  This  is  the  New  Testament,  or  as 
it  is  commonly  and  more  correctly  rendered,  "77<e 
nciv  covenant  in  myblood.^^  Written  in  blood,  and 
ratified  by  blood;  by  the  blood  of  the  Son  of  God. 
The  primary  design  of  this  institution  does,  indeed, 


THE  SACRAMENTAL  COVENANT.        QOn 

seem  to  be  an  affectionate  commemoration  of  the 
dving  love  of  our  Saviour.  But  how?  As  love  in 
which  we  have  no  interest?  No,  my  brethren,  we 
receive  in  this  ordinance,  bread  as  an  emblem  of  his 
body  which  was  broken  for  us,  and  wine  as  an  em- 
blem of  his  blood  which  was  shed  for  us.  These 
elements  are  then,  undoubtedly,  to  be  considered  as 
tokens  and  pledges  of  all  the  blessings  of  the  cove- 
nant of  grace.  And  this  is  the  same  thing  as  to 
say,  that  Jesus  Christ  in  this  ordinance  engages  to 
afford  to  the  believing  communicant,  all  the  bless- 
ings he  hath  procured  for  his  real  disciples  by  his 
death.  And  can  it  be  supposed,  that  a  com- 
municant can  sit  down  at  the  table  of  his  Lord, 
and  there  receive  these  pledges  of  his  love,  there 
commemorate  his  love  in  dying  for  him,  and  yet 
not  avow  him  as  his  Lord  and  Master?  It  is  im- 
possible. This  avowal  is  contained  in  the  very  na- 
ture of  the  solemn  transaction.  And  whosoever 
thus  explicitly,  and  under  such  solemn  forms,  con- 
fesses Jesus  Christ  before  men,  professes  himself  to 
be  a  disciple  of  Christ,  and  must  certainly  come  un- 
der very  solemn  obligations  to  live  as  it  becomes  a 
disciple.  Yes,  he  binds  himself  by  the  body  of 
Christ  which  was  immolated  for  him,  and  by  the 
blood  of  Christ  which  was  shed  for  him,  to  be  an 
affectionate  and  faithful  disciple  forever.  The  lan- 
guage of  this  transaction,  as  it  respects  the  worthy 
communicant,  is,  /  am  not  my  own;  I  am  bought 


340       '^"^^^^  SACRAMENTAL  COVENANT. 

with  a  price:   Therefore,  I  will  glorify  my  God  and 
my  Saviour  in  my  body  and  my  spirit  which  are  his. 

The  elements  of  bread  and  wine,  are  symbols  of 
commnnion  with  Jesus  Christ.  "T'/ie  bread  which 
we  bless,  is  it  not  the  communion  of  the  body  of 
Christ?  The  cup  which  we  bless,  is  it  not  the  commu- 
nion oj  the  blood  of  ChristV  And  can  there  be  any 
concord  between  Christ  and  Belial?  Can  we  hold 
commnnion  with  him,  and  with  the  enemies  of  his 
holy  kingdom?  It  is  impossible.  Jesus  Christ  is  in 
Heaven,  and  we  ujjon  thiseartli.  To  him  we  can- 
not have  local  access.  No,  we  can  hold  Communion 
with  him,  only  by  a  heart  like  his,  and  a  life  like 
his;  in  t!»e  exercise  of  holy  affections  towards  him, 
and  in  receiving  gracious  communications  from  him. 

The  elements  used  in  this  holy  ordinance,  arc 
solemn  tokens  of  the  remission  of  sin  through  the 
efficacy  of  a  Saviour's  blood,  which  was  shed  for 
that  very  purpose.  But  our  Redeemer  did  not 
come  to  save  his  people  in  their  sins.  No:  he  came 
to  purify  to  himself  a  peculiar  people ,  zealous  of  good 
works.  Nothing  then,  can  be  more  inconsistent 
than  that  a  communicant  should  receive  these  so- 
lemn tokens,  of  the  pardon  of  all  his  offences,  and 
then  live  in  sin,  for  which  his  Saviour  died. 

In  this  ordinance,  there  is  a  solemn  profession 
made  of  our  inexpressible  obligations,  for  the  bles- 
sing of  rc^demption.  And  shall  we  present  our 
thanksgiving  to  our  Redeemer,  under  such  solemn 


THE  SACRAMENTAL  COVENANT.       g^j 

forms  of  inexpressible  obligation,  and  then  render 
his  redemption  of  no  effect  to  us,  by  living  in  sin? 
Nothing  can  be  more  inconsistent. 

This  hc'ly  institution  is  also  a  tokep  of  commu- 
nion, and  consequently  of  the  most  unfeigned  love 
among  the  disciples  of  Christ,  who  meet  at  the 
same  table;  and  therefore,  it  must  constitute  a  strong 
obligation,  in  that  view,  to  fulfil  to  them,  all  the 
various  duties  incumbent  upon  brethren  in  the  Lord. 

These  observations  will,  it  is  hoped,  be  sufficient 
to  show  how  very  inconsistent  it  must  be  for  a  man 
to  appear  at  a  Comniuuion  table,  among  the  disci- 
ples of  Jesus  Christ,  and  afterwards  to  live  not  as  a 
disciple,  but  as  a  man  of  the  world,  as  an  enemy 
to  the  cross  of  Christ.  But  if  it  be  inconsistent  to 
act  such  a  part,  it  is  because  the  reception  of  the 
symbols  of  the  love  of  Jesus  Christ,  implies  an  en- 
gagement to  live  as  it  becomes  a  disciple  to  live. 
And  consequently,  the  communion  table  is  a  co- 
venant-transartion. 

Trembling  Communicant!  be  not  afraid  of  being 
too  firmly  bound,  to  be  the  faithful  servant  of  so 
great  and  so  good  a  master.  I  might  rather  have 
said,  be  not  afraid  of  having  your  heart  united  to 
your  Lord  and  Redeemer,  by  bonds  too  sacred,  too 
indissoluble — by  bonds  too  strong  and  too  endearing, 
ever  to  be  broken! 


SERMON  XXII. 

THE  CITIZEN  OF  ZION. 
PsAiMS  cxxxvii.  5,  6. 


If  I  forget  thee  O  Jerusalem,  let  my  right  hand  forget  her  cunning. 
If  I  do  not  remember  thee,  let  my  tongue  cleave  to  the  roof  of  my 
mouth;  if  I  prefer  not  Jerusalem  above  my  chief  joy. 


The  predictions  of  the  prophet  Jeremiah,  against 
the  guilty  inhabitants  of  Judea,  were  now  most 
terribly  fulfilled.  The  tribes  of  Israel  had  long 
since  been  dispersed  among  the  Gentile  nations, 
and  now  Jerusalem  was  laid  waste.  The  temple 
of  the  Lord  was  burned  with  fire,  Judah  was  gone 
into  captivity. 

To  a  people  so  affectionately  attached  to  their 
country,  and  the  religious  institutions  of  their  fa- 
thers, as  were  the  Israelites;  these  events  must  have 
been  inexpressibly  afflictive.  To  be  banished  from 
the  land  of  promise,  and  cut  off  from  the  service  of 


344  '^^^^  CITIZEN  OF  ZION. 

the  sanctuary,  was  in  the  estimation  of  a  pious  and 
de\out  Israelite,  one  of  the  greatest  calamities  that 
could  befal  him  on  earth.  David  may  be  intro- 
duced as  an  evidence  in  this  case.  When  driven 
to  the  wilderness  of  Judah  by  the  })ersecutions  of 
Saul,  how  earnestly  does  he  long  for  the  courts  of 
the  Lord!  "  O  God  thou  art  my  God,  early  will  I 
seek  thee,  my  soul  thirsteth  for  thee  in  a  dry  and 
thirsty  land  where  no  water  is.  To  see  thy  power 
and  thy  glory,  so  as  I  have  seen  thee  in  the  sanc- 
tuary.''^ 

How  deep  then,  must  the  afflictions  of  the  chil- 
dren of  Judah  have  been,  when  with  a  long  and 
sad  captivity  in  prospect,  the  jjrivileges  and  bles- 
sings which  tl>ej  had  lost  hy  their  crimes,  oc- 
curred to  their  remembrance.  '■''IVhen  I  remember 
these  things  I  pour  out  my  soul  in  me,  for  I  had 
gone  with  the  multitude,  1  went  with  them  to  the 
house  of  God,  with  the  voice  of  joy  and  praise, 
with  the  multitude  that  kept  holy  day.^''  And  very 
much  do  these  afflictions  seem  to  h  ive  been  aggra- 
vated, by  thecruel  mockings  iliey  had  to  endure  from 
their  unfeeling  oppressors.  '"''By  the  rivers  of  Ba- 
bylon there  we  sat  down,  yea  we  wept  ivfien  we  re- 
membered Zion.  We  hanged  our  harps  upon  the 
willows,  in  the  midst  thereof.  For  there  they  that  car- 
ried us  away  captive,  required  of  us  a  song;  and 
they  that  toasted  us  required  of  us  mirth,  saying, 
sing  us  one  of  the  songs  of  Zion.^^    What  cruelty! 


THE  CITIZEN  OF  ZION.  ^^5 

Did  these  han2;lity  oppressors  verily  expect  to  ex- 
tort a  song  from  their  miserable  captives,  in  this  liour 
of  pungent  distress?  It  seems  scarcely  possible. 
It  must  not  be  imagined  that  it  was  merely 
the  satisfaction  of  hearing  a  song  they  had  never 
heard  before,  that  the  people  of  Babylon  had  in 
view.  No:  this  cruel  request  was  no  doubt,  m^de 
in  impious  derision  of  the  God  of  Israel,  and  the 
hope  of  that  people  in  his  protection.  As  if  they 
had  said,  "  Often  in  your  own  country  have  you 
boasted  of  the  power  of  your  God,  to  protect  you 
against  the  most  powerful  combinations  of  invading 
foes.  Often  have  you  in  your  songs  of  praise,  ex- 
alted him  above  all  the  gods  of  other  nations.  Now 
let  us  hear  you  sing  upon  the  banks  of  the  rivers  of 
Babylon,  one  of  these  triumphant  songs  to  the 
honor  of  your  Almighty  protector  Now  magnify 
his  great  name,  for  the  protection  he  hath  afforded 
you."  And  in  this  view  how  appropriate,  how 
sublime  is  the  reply  of  these  miserable  captives! 
^^How  shallwe  sing  the  Lord'' s  song  in  a  strange  lundf 
If  I  forget  thee  0  Jerusalem^  let  my  right  hand 
forget  her  cunning.  If  J  do  not  remember  thee  let 
my  tongue  cleave  to  the  roof  of  my  mouth.  If  I 
prefer  not  Jerusalem  above  my  chief  joy. "^"^  "  Oh 
daughter  of  Babylon^  who  art  to  be  destroyed;  hap- 
py  shall  he  be  that  rewardeth  thee  as  thou  hast  srrved 
us.'^^     As  if  they  had  said,  "  Do  you  then  expect  us 

to  sing  a  song  of  Zion,  now  vviicn  Zioa  is  becouie  a 
45 


346 


THE  CinZEN  OF  ZION. 


desolation?  Shall  we  renounce  our  faith  in  the 
God  of  our  fathers,  and  profane  his  worship  by 
singing  one  of  the  songs  a})propriated  to  the  service 
of  the  temple,  in  these  unhallowed  regions?  Sooner 
shall  our  harps  hang  neglected  on  these  willows, 
and  warble  the  praises  of  our  God  no  more.  Sooner 
may  our  right  hand  lose  the  faculty  of  motion,  and 
our  tongue  the  powers  of  harmony.  No,  haughty 
Babylonians,  no!  Our  bodies  are,  indeed,  in  your 
power;  but  our  souls  are  not  yet  so  humbled  and  de- 
based as  to  be  induced  by  any  terrors,  or  any  suffer- 
ings to  comply  with  so  cruel  and  wicked  a  demand. 
Be  not  too  much  elated  with  your  victories.  You 
have,  indeed,  laid  our  city  and  temple  in  ruins.  You 
have  torn  us  away  from  our  beloved  country,  and 
reduced  us  to  a  state  of  miserable  thraldom.  But 
the  God  whom  we  serve,  and  whom  you  impiously 
deride  is  able  to  avenge  our  wrongs.  Nor  will  he 
fail  to  do  it  at  tiie  appointed  time,  secure  and  fearless 
as  you  appear  to  be.  We  rest  assured,  tliat  agree- 
ably to  the  predictions  of  our  prophets,  the  now 
useless  harp  shall  yet  be  employed  in  Zion,  to 
praise  our  God  for  deliverance  from  your  cruel  do- 
mination." 

Very  powerful  were  the  temptations,  by  which 
these  miserable  captives  were  beset,  to  abandon  the 
interests  of  Zion,  to  renounce  forever  a  God  that 
had  delivered  them  into  the  hands  of  their  merciless 
enemies,  and  to  fall  in   with  the  idolatrous  rites  of 


THE  CITIZEN  OF  ZION. 


347 


their  new  masters.  But  neither  the  desolations  of 
Zion,  nor  the  contempt  to  which  their  religious 
rites  and  observances  must  expose  them  among  other 
nations,  nor  the  prospect  of  a  long  and  rigorous 
captivity,  nor  all  the  charms  of  one  of  the  finest 
countries  in  the  world;  not  any,  nor  all  these  things 
could  induce  them  to  forsake  the  covenant  of  their 
God,  and  abjure  the  religion  of  their  fathers.  The 
very  dust  and  ruins  of  Zion,  were,  in  their  estima- 
tion, preferable  to  all  that  was  most  enchanting  in  the 
world  besides.  So  far  were  the  pious  Israelites, 
who  had  been  inviolably  attached  to  the  interests  of 
Zion  in  her  prosperity,  from  abandoning  those  in- 
terests, now  that  she  was  in  a  stale  of  ruin;  that, 
brought  to  a  sense  of  their  iniquity  by  the  heavy  in- 
flictions of  deserved  punishment,  no  inconsiderable 
number  who  had  been  faithless  and  refractory  in 
their  own  country,  were,  we  have  reason  to  believe, 
induced  to  unite  with  the  author  of  this  Psalm,  in 
the  affectionate  language  of  the  text,  '•''  If  I  forget 
thee  0  Jerusalem,  let  my  right  hand  forget  her  cun- 
ning. If  I  do  not  remember  thee,  let  my  tongue 
cleave  to  the  roof  of  my  mouth.  If  I  prefer  not 
Jerusalem  above  my  chief  joy. ^^ 

If  I  prefer  not  Jerusalem  above  rny  chief  joy!—- 
This  seems  to  be  an  exposition  of  the  former  clause, 
If  I  forget  thee  0  Jerusalem;  and  I  regard  it  as  one 
of  the  most  striking  and  interesting  representations 


^2|,3  THE  CITIZEN  OF   ZION. 

of  the  character  of  a  faithful  and  affectionate  citizen 
of  Zion,  to  be  found  in  the  whole  book  of  God. 

It  is  scarcely  to  be  supposed,  that  any  man  who 
believes  in  the  divine  origin  of  our  holy  reliujion,  can 
be  so  abandoned  as  not  to  wish  that  religion  may 
prosper  and  prevail.     But  how  few  appear  to  pre- 
fer tlie  prosperity   of  Zion  to  their  highest  eartiily 
joy?    Yet  this  must,  undoubtedly,  be  the  case  with 
every  faitliful  and  affectionate  citizen.     The  most 
earnest  inquiry  o\'  an  Israelite  indeed,  is  not,  ''^Wliat 
shall    I  eat,  what  shall  I  drink,   and  wherewithal 
shall  I  be  clothedP''  But  raiher,    "  By  whom  shall 
Jacob  arise  for  he  is  smallT''     No  int(  lligei  ce  is  so 
welcome,  or  affords  him  so  much  satisfaction,  as  an 
account  of  the  advancement  of  the  Redet^mer's  king- 
dom.    Nor  does  any  thing  afflict  hi.n  so  much,   as 
the   decline   of  religion  in   the  world.     Ii  is  with 
Zion  that  his  joys  rise  and  fall.     Is  he  in  adversity? 
Is  he  poor  and  despised?     If  Zion  prospers,  all   is 
well.     But  he  cannot   be   satisfied  with   the  most 
prosperous  circumstances,  while  iAe  ways  of  Zion 
mourn,  and  her  interests  are  in  a  declining  state. 

Nor  will  the  faithful  and  affectionate  citizen  of 
Zion  rest  in  mere  aspirations  for  her  welfare;  but  ac- 
cording to  the  talents  with  which  he  is  endowed, 
and  his  situation  and  opportunities  in  life,  he  will 
exert  himself  to  promote  her  good.  When  he  riseth 
up  and  ivhen  he  licth  down;  when  he  sitteth  in  the 
house  and  walketh  by  the  way,  the  most  solicitous 


THE  CITIZEN  OF  ZION. 


349 


and  aftectionate  inquiry  of  his  heart  is,  What  can  I 
do  for  hitn  avIio  died  for  me,  aijd  for  the  church 
ivhich  he  haih purchased  with  his  own  blood?  What 
measures  shall  I  adopt  most  effectually  to  promote 
the  honour  of  my  Divine  Master,  and  the  salvation 
of  my  fellovv-r.K.'n? 

Is  he  in  affluent  circumstances?  Very  cheerfully 
will  he  honour  the  Lord  with  his  suhstance,  and 
devise  and  execute  liberal  things  for  the  more  ex- 
tensive diffusion  of  the  means  of  salvation  in  the 
world.  Nor  with  less  cheerfulness  will  he  throw 
in  his  mite  for  that  purpose,  should  it  be  out  of  his 
power  to  do  more.  Is  he  clothed  with  a  dignified 
character?  Does  he  move  in  the  higher  walks  of 
life?  Most  gladly  will  he  employ  all  his  superior 
influence  for  the  honour  of  the  illustrious  personage, 
who  made  himself  of  no  reputation  for  us.  Nor 
can  any  situation  of  life  be  so  obscure,  as  to  conceal 
from  the  view  of  his  acquaintance,  the  light  which 
it  is  his  constant  care  to  reflect  around  him  where- 
ever  he  goes,  for  the  edification  of  his  fellow-men. 
If  I  forget  thee  O  Jesusalem,  let  my  right  hand 
forget  her  cunning.  If  I  do  not  remember  thee,  let 
my  tongue  cleave  to  the  roof  of  my  mouth:  If  I  pre- 
fer not  Jerusalem  to  my  chief  joy. 

Well  might  this  pious  Levite  thus  affectionately 
remember  Jerusalem.  For  this  famous  city,  may 
justly  be  considered  as  comprehending  all  that  was 
most  deal'  to  a  faithful  Israelite.     Jerusalem,  the 


350  "^'^^  CITIZEN  OF  ZION. 

metropolis  of  Judea,  the  land  of  promise,  which 
the  God  of  heaven  was  pleased  lo  wrest  from  the 
impure  hands  of  the  idolatrous  Canaanites,  and  to 
give  to  his  peculiar  people,  Israel,  was  certainly  one 
the  most  illustrous  cities  upon  the  face  of  the  globe. 
"  Beautiful  Jor  siluation,  the  joy  of  the  whole  earth 
is  mount  Zion,  on  the  sides  of  the  norths  the  city  of 
the  great  King.  God  is  known  in  her  palaces  for  a 
refuge.  For,  lo!  the  kings  were  assembled,  they  pas- 
sed by  together.  They  saw  it  and  so  they  marvelled; 
they  were  troubled  and  hasted  away.  Walk  about 
Zion,  and  go  round  about  her;  tell  the  towers  there- 
of Mark  ye  ivell  her  buhvarks,  consider  her  palaces 
that  ye  may  tell  it  to  the  generation  folloiving.^^  But 
it  was  the  temple  of  the  Lord  which  the  great  Je- 
hovah had  chosen  for  his  residence,  and  the  ark  and 
the  mercy  seat,  where  he  ap])ointed  to  meet  and 
commune  with  his  chosen  people,  that  constituted 
the  highest  glory  of  this  celebrated  city.  There 
did  the  Lord  of  hosts  establish  the  throne  of  his 
glory,  and  ordain  a  testimony  in  Jacob.  Thither 
did  the  tribes  of  Israel  go  up  to  worship,  to  present 
their  offerings  and  to  leave  their  vows.  "  Glorious 
things  are  spoken  of  thee,  0  city  of  God.  The 
Lord  loveth  the  gates  of  Zionmore  than  all  the  divell- 
itigs  of  Jacob.  Pray  for  the  peace  of  Jerusalem, 
they  shall  prosper  that  love  thee.  Because  of  the 
house  of  the  Ijord  our  God,  I  unll  seek  thy  good.-' 


THE  CITIZEN  OF  ZION.  35  J 

Under  the  theocracy  of  the  Jews,  their  civil  and 
religious  interests  were  so  blended  together,  that 
the  term  Jerusalem  may,  with  the  greatest  pro- 
priety be  considered  as  comprehending  both.  It 
was,  we  have  reason  to  believe,  chiefly  on  account 
of  its  religious  privileges  and  advantages,  that  it  was 
so  highly  admired  and  affectionately  remembered 
by  this  pious  Levite.  And  in  this  sense  the  Jeru- 
salem of  the  Jews,  is  our  Jerusalem  also. 

We  must  not  imagine  that  the  church  of  Christ, 
under  the  old  dispensation,  was  a  different  society 
from  his  church  under  the  new.  This  would  be  as 
absurd  as  to  suppose,  that  by  a  change  of  the  forms 
of  its  government  and  worship,  a  family  would  be 
transformed  into  a  different  family.  The  great 
object  of  religious  worship  and  the  way  of  salva- 
tion, are  the  same  in  every  age  of  the  world.  There 
never  vias,  and  there  never  will  be,  any  but  "  one 
Lord,  one  faith,  one  bapHsmP^  And  if  a  typical 
Jerusalem,  and  the  hope  of  a  Messiah  to  come,  were 
so  precious  in  the  estimation  of  pious  Israelites, 
while  the  way  into  the  holiest  of  all  was  not  yet 
made  manifest,  how  glorious  in  our  eyes  ought  our 
Jerusalem  to  be,  now  that  the  Lord  is  come  into  his 
holy  temple,  has  conducted  his  humble  followers  in- 
to its  most  sacred  apartments,  and  abolished  the 
shadows  of  the  old  dispensation  forever.  With 
what  emotions  of  heart,  ought  an  affectionate  dis- 
ciple to  trace  the  sacred  footsteps  of  his  Redeemer, 


352 


THE  CITIZEN  OF  ZION. 


through  all  the  astonishing  scenes  of  his  trials  and 
sufferings  on  earth?  With  what  emotions  of  heart 
ought  he  to  follow  his  Lord  and  Master  from  the 
village  of  Bethlehem  to  the  garden  of  Gethsenuuie, 
and  to  the  hill  of  Calvary,  where  he  inade  his  soul 
an  offeritig  for  sin  and  changed  the  face  of  the  uni- 
verse. If  Iforsel  thee,  Bethlehem,  If  I  forget  thee, 
Jordan,  If  I  foiget  thee,  Gethsemane,  If  1  forget 
thee,  Cross  of  my  Saviour,  let  my  right  forget  her 
cunning,  and  my  tongue  cleave  to  the  roof  my 
mouth! 

Who  is  she  that  looketh  forth  as  the  morning,  fair 
as  the  moon,  clear  as  the  sun,  and  terrible  as  an 
army  with  banners?  But  aH  comparisons  of  this 
nature,  beautiful  and  striking  as  they  are,  fall  feu- 
short  of  the  glory  they  are  intended  to  illustrate. — 
As  far  as  the  soul  surpasses  in  dignity  and  impor- 
tance, the  perishable  system  of  flesh  and  blood,  in 
which  it  resides,  so  far  does  moral  excellence  ex- 
ceed in  beauty  and  in  glory,  all  the  bright  and  shin- 
ing orbs  of  heaven.  And  the  church  of  Christ  is 
distinguished  by  the  moral  image  of  her  Lord  and 
Saviour,  by  the  moral  image  of  him  who  is  the 
brightness  of  his  Father^ s  glory,  and  the  express 
image  of  his  person.  This  honour  have  all  the 
saints.  And  as  the  moon  shines  with  borro\vcd 
rays,  so  does  the  church  shine  forth  iu  rays  derived 
from  the  sua  of  righteousness. 


THE  CITIZEN  OF  ZION. 


358 


It  is,  indeed,  much  to  be  lamented,  that  the 
ehurch  of  Christ  is  so  be-eiouded  with  numerous 
frailties  and  imperfections  in  the  present  state.  Very 
imperfectly  indeed,  does  she  reflect  the  image  of 
her  Saviour  to  rhe  view  of  the  world.  This  is  the 
state  of  her  infancy,  and  much  does  she  suffer  from 
the  contagious  air  she  is  obliged  to  breathe  on  earth. 
But  the  time  is  hastening  on  when  she  shall  be 
presented  to  her  Lord,  ivithout  spot  or  wrinkle  or 
any  such  thing. 

Little  do  the  children  of  men,  for  the  most  part, 
consider,  how  much  they  are  indebted  to  the  church 
of  Christ  for  that  peace  and  harmony,  that  justice, 
and  humanity,  which  prevail  in  civil  society;  and 
all  the  forms  of  social  intercourse.  The  church  is, 
at  once,  the  light  of  the  world  and  the  salt  of  the 
earth.  Were  it  not  for  the  salutary  and  powerful 
influences  of  the  doctrine,  the  example,  and  the 
prayers  of  the  church,  the  nations  of  Christendom 
would,  there  is  reason  to  believe,  soon  become  so 
corrupted  in  their  morals,  as  to  shake  all  the  founda- 
tions of  government,  and  peace,  and  harmony,  both 
public  and  private. 

Nor,  must  the  advantages  derived   by  the  world 

from  the  church,  or  which  is  the  same  thing,  from 

the  kingdom  of  Jesus  Christ,  the  Mediator  between 

God  and  man,  be  limited  to  those  who  are   called 

by  his  name.     For   the  heathen  nations  are  also 

given  to  him  for  his  inheritance^  and  the  uttermost 
46 


354  '^'''E  CITIZEN  OF  ZION. 

fart  of  the  earth  for  his  possession.  And,  not  to 
urge  the  restraining  influence  of  that  traditional 
knowledge  which  is  still  among  them,  and  which 
was  originally  derived  from  revelation,  we  may,  cer- 
tainly, conclude,  that  the  Great  Shepherd  of  Israel, 
superintends  their  particular  interests,  and  regulates 
and  manages  all  things  concerning  them,  in  such  a 
way  as  to  make  them  issue  in  their  final  ingather- 
ing into  his  fold,  and  subjection  to  his  government. 
The  propriety  of  this  reflection  will  hardly  be  call- 
ed in  question,  by  any  believer  in  the  Christian  reli- 
gion. And  if  it  be  admitted  to  be  Just,  have  we 
not  reason  to  conclude,  that  ail  the  virtue,  and 
good  order,  and  happiness,  to  be  met  with  among 
them,  as  well  as  among  the  nations  of  Christendom, 
ought  to  be  ascribed  to  this  cause? 

It  was,  certainly,  to  accomplish  some  important 
moral  purpose,  that  a  benevolent  Deity  brought 
man  into  a  state  of  existence,  and  forme^l  so  fair  a 
system  as  that  which  we  inhabit,  for  his  accommo- 
dation. And  this,  it  appears  to  me,  is  the  same 
thing  as  to  say,  that  it  was  with  an  ultimate  re- 
ference to  the  Church  of  Jesus  Christ.  For  what 
profit,  what  advantage,  can  there  be  in  the  silence 
and  inactivity  of  the  grave?  Separate  from  the 
hope  of  a  glorious  immortality,  what  valuable  end, 
can  be  answered  by  a  short,  and  wicked,  and  miser- 
able life  on  earth?  And  thougli  important  and  be- 
nevolent purposes  will,  undoubtedly,  be  accomplish- 


rHE  CITIZEN  OP  ZION.  355 

ed  by  the  exemplary  punishment  inflicted  upon  the 
finally  impenitent  in  the  eternal  state,  yet  it  would 
be  very  presumptuous  to  suppose,  that  man  was 
originally  brought  into  existence  on  that  account. 
We  have,  therefore,  it  appears  to  me  satisfactory 
evidence  that  it  was  with  a  particular  and  ultimate 
reference  to  the  Church  of  Christ — to  the  salvation 
of  the  soul  that  the  foundations  of  the  earth  were 
laid,  and  man  brought  into  a  state  of  existence. — 
This  being  admitted,  it  will  follow,  that  all  the  dis- 
pensations of  Providence,  both  prosperous  and  ad- 
verse from  the  beginning  to  the  end  of  time,  must 
have  a  reference  to  the  same  great  object.  And 
this  is  the  same  thing  as  to  say,  that  all  the  revolu- 
tions of  time — all  the  great  events  which  have 
taken  place  in  the  world,  and  what  merits  parti- 
cular attention,  that  all  the  astonishing  miracles  by 
which  the  christian  dispensation  was  introduced, 
and  the  still  more  astonishing  price  that  was  paid 
for  our  Redemption — that  all  those  things  conspire 
to  form  a  most  interesting  and  awful  illustration,  of 
the  dignity  and  importance  of  the  Church  of  Christ. 
We  need  not  then  think  it  strange,  that  the  pious 
Levite,  and  they  who  united  with  him  in  the  devo- 
tion of  this  hymn,  should  bind  their  hearts  to  the 
interests  of  Zion,  by  all  the  solemn  and  sacred  ob- 
ligation of  the  text.  "  Iffafget  thee  O  Jerusalem^ 
let  my  right  hand  forget  her  cunning.  If  1  do  not 
remember  thee,  let  my  tongue  cleave  to  the  roof  of 


356  '^'HE  CITIZEN  OF  ZION. 

my  mouth,  If  I  prefer  not  Jerusalem  above  my  chief 
joy:' 

In  the  temple  of  Jerusalem,  it  was  the  custom  to 
praise  the  God  of  Israel  both  with  the  voice,  and 
the  harp  and  other  musical  instruments.  And  to 
this  there  seems  to  be  an  evident  allusion  in  the 
solemn  execration  contained  in  the  text.  As  if 
they  had  said,  should  we  be  so  base  and  so  impious 
as  to  take  down  our  harps  from  these  willows,  with 
a  view  of  profaning  the  service  of  the  sanctuary, 
may  our  right  hand  lose  the  habit  of  playing  on 
the  harp,  and  our  tongue  be  condemned  to  per- 
petual silence.  And  well  might  a  pious  Israelite 
adopt  this  form  of  solemn  obligation,  in  the  case 
under  consideration.  For  what  good  could  his 
right  hand,  his  tongue,  or  any  other  member  do 
him — what  good  could  life  itself  do  him  in  a  crimin- 
al forgetfulness  of  God  his  Maker,  and  the  great 
design  of  life. 

In  our  day,  gospel  hearers  are,  for  the  most  part, 
unwilling  to  come  under  the  obligation  of  a  vow,  or 
6ven  of  a  promise  in  sacred  things.  And  for  any 
one  to  bind  himself  under  an  execration  or  curse,  to 
perform  any  religious  duty  would,  no  doubt,  be 
generally  considered  an  instance  of  high  presump- 
tion. The  pious  Israelites  of  old,  however,  seem 
to  have  been  of  a  very  different  opinion.  "  Ye 
stand  all  of  you^'  said  Moses,  to  the  covenanting 
Israelites,  "  before  the  Lord,  that  thou  shouldest  en- 


THE  CITIZEN  OF  ZION. 


S51 


ter  into  covenant  with  the  Lord  thy  God,  and  into 
the  oath  which  the  Lord  thy  God  maketh  with  thee 
this  day,''''  or,  as  the  Septuagint  very  properly  ren- 
ders it,  "  into  his  curse.''''  It  was  an  oath  involving 
a  curse  or  execration,  in  case  of  a  wilful  breach 
of  covenant.  And  a  different  opinion  is  evidently 
implied  in  the  words  of  the  text. 

But  can  it  be  necessary  for  a  man  to  bind  him- 
self by  such  solemn  obligations  to  do  his  duty?  Does 
a  beneficent  Creator  ever  require  of  us  any  service, 
which  it  is  not  our  interest  as  well  as  our  duty  to 
render?  No:  not  in  a  single  instance.  And  can  it 
be  necessary,  for  a  man  to  bind  himself  by  solemn 
obligations,  to  do  what  he  knows  himself  obliged  to 
do  by  his  own  highest  interest,  as  well  as  by  the 
law  of  his  Maker?  Is  it  possible,  that  man  can  be 
in  a  state  of  such  miserable  depravity?  Yes,  my 
brethren,  it  is  possible.  It  is  a  fact.  Nor  is  this 
all.  So  deep  is  the  degeneracy  into  which  we  are 
sunk,  that  even  vows,  and  all  the  solemnity  of  sa- 
cramental obligations,  are  too  often  found  insufficient 
to  bind  the  children  of  Adam  to  a  faithful  perform- 
ance of  their  duty.  Yet  no  one  will  deny  that 
they  are  happily  calculated  to  answer  this  impor- 
tant purpose;  happily  calculated  to  remind  the  faith- 
less heart  of  its  duty  and  its  privilege,  and  to  awaken 
the  languid  believer  to  a  becoming  zeal  in  working 
out  his  salvation.     And  of  this  nature  are  the  obli- 


358 


THE  CiriZEN  OF  ZION. 


gations  which  wc  come  under  in  the  sacraments  of 
Baptism  and  the  Lord's  Supper. 

Communicants!  when  you  approach  the  table  of 
your  Lord,  emulate  the  example  of  the  pious  Is- 
raelites. Regard  it  as  your  privilege  to  call  to  your 
aid  the  solemn  engagements  of  the  Christian  cove- 
nant. If  the  citizens  of  Zion,  even  in  their  deepest 
adversity,  preferred  Jerusalem  above  their  chief 
joy,  will  you  not  also  prefer  to  suffer  affliction  ivith 
the  people  of  God,  rather  than  to  enjoy  the  pleasures 
of  sin  for  a  season?  And,  especially  when  your 
communion  with  your  Redeemer  at  his  table  is 
sweet,  will  you  not  give  utterance  to  the  generous 
sentiments  which  fill  your  hearts,  and  say,  If  1  for- 
get thee,  O  table  of  my  Saviour,  If  I  forget  thee, 
Compassionate  Immanuel,  let  my  right  hand  forget 
her  cunning,  let  7ny  tongue  cleave  to  the  roof  of  my 
mouth,  If  I  prefer  not  thee  above  my  chief  joy? 


SERMON  XXIII. 

SALUTARY  CHASTISEMENT. 

(On  occasion  of  the  burning  of  the  Richmond  Theatre  in  1812.) 

MiCAH  yi.  9. 

Hear  }e  the  rod,  and  who  hath  appointed  it. 

On  a  late  occasion  I  intimated  a  design  of  making 
some  reflections  at  this  time,  upon  a  very  tragical 
event  which  has  taken  place  in  the  metropolis  of 
this  state;  an  event  well  known  to  the  people  of 
this  congregation;  an  event  which  cannot  be  unin- 
teresting to  any  of  our  citizens,  and  in  which,  some 
of  the  people  present  are  deeply  concerned.  It  is 
not,  however,  my  intention  to  treat  the  subject  as 
I  would  do,  were  I  called  upon  to  address  the  be- 
reaved citizens  of  Richmond,  on  the  mournful  oc- 
casion. No:  my  intention  is  only  to  point  out  the 
improvement  which  we  ought  to  make  of  the  awful 
scene.     And  with    this   view,  I   have   chosen  the 


360  SALUTARY  CHASTISEMENT. 

words  which    have  just  been  recited  in  jour  hear- 
ing.    Hear  ye  the  rod,  and  who  hath  appointed  it. 

Very  peculiar  were  the  favours,  which  the  great 
governor  of  all  the  world  was  pleased  to  bestow  upon 
the  people  of  Israel.  From  the  bondage  of  Egypt 
had  they  been  rescued  by  an  outstretched  arm. 
Through  a  waste  and  howling  wilderness  had  lliey 
been  conducted  to  the  land  c^f  promise,  by  a  variety 
of  miraculous  attentions.  Nor  were  they  left 
anxiously  to  enquire,  wherewithal  shall  we  come  he- 
fore  the  Lord  and  bow  ourselves  before  the  high 
God?  No,  their  divine  deliverer  was  pleased  to 
grant  them  both  oral  and  a  written  revelation,  to 
teach  them  what  is  good  and  what  was  required  of 
them.  But  when  Micah  prophesied,  as  had  too 
often  been  the  case  before  his  time,  the  greater  part 
of  that  highly  favoured  people  had  become  so  un- 
grateful and  so  impious,  as  to  refuse  to  hear  and  obey 
the  voice  of  their  teachers.  Instead,  however,  of 
giving  them  up  to  that  destruction  to  which  they 
had  rendered  themselves  obnoxious,  Jehovah  was 
mercifully  pleased  to  have  recourse  to  milder  mea- 
sures for  their  reformation; — to  some  signal  in- 
stance of  salutary  chastisement,  emphatically  deno- 
minated a  Rod:  at  the  same  time  that  the  prophet 
was  dispatched  to  exhort  them  in  the  words  of  our 
text.   Hear  ye  the  rod,  and  who  hath  appointed  it. 

Nor,  my  brethren,  are   v/e  in  a  situation  so  dis- 
similar to  that  of  the  Israelites,  as  to  render  the 


SALUTAKY  CHASTISEMENT.  36| 

address  in  our  text  inapplirabl*^  to  us.  We  also  are 
a  highly  favoured  people.  We  have  not  indee-d, 
been  miraeulously  delivered  from  a  stale  of  civil 
thraldom,  and  put  in  possession  of  a  land  of  promise; 
but  we  have,  and  that  by  a  series  of  remarkable 
providential  interpositions,  been  preserved  from 
such  a  stale,  and  we  find  ourselves  in  possession  of 
one  of  the  finest  countries  on  the  face  of  the  globe. 
The  law  has  not  been  delivered  to  us  from  mount 
Sinai,  amidst  the  most  awful  tokens  of  its  divine 
original;  but  we  have  the  same  lavv  with  other 
books  of  the  Jewish  scriptures,  and  besides  them, 
the  New  Testament  for  our  instruction.  Prophets 
are  not  sent  to  us  with  new  revelations  from  the 
God  of  heaven:  for  such  revelations,  since  the 
New  Testament  has  been  added  to  the  Old,  are  not 
necessary.  But  we  enjoy  the  inestimable  advan- 
tage of  a  standing  gospel  ministry,  as  well  as  a 
written  revelation.  And  what  is  the  fruit?  What 
return  for  all  these  instances  of  almost  unexampled 
goodness?  Have  we  been  thankful  for  our  civil 
and  religious  privileges?  For  the  tranquillity 
and  peace  we  have  enjoyed  amidst  the  desola- 
tions of  Europe?  Have  we  been  thankful  for  the 
gospel  and  a  written  revelation?  Have  we  im- 
proved as  we  ought,  these  distinguished  favours 
and  advantages?  No,  my  brethren!  this  has  not 
Ijeen  generally  the  case.  Whoever  will  be  at  the 
pains  to  acquaint  himself  with  the  charges  brought 
47 


SALUTARY  CHASTISEMENT. 

against  the  revolting  Israelites,  in  the  days  of  Micah, 
may  readily  perceive,  that  our  guih,  as  a  nation, 
bears  an  alarming  resemblance  to  theirs.  We  liope 
however,  that  a  similar  resemblance  will  not  be 
found  in  the  punishment  about  to  be  inflicted  on 
us.  But  we  are  not  sure  of  this.  Dark  and  low- 
ering are  the  clouds,  which  have  beenforsome  time 
collecting  over  our  heads.  Nor  do  we  know  how 
soon,  or  to  what  extent  we  may  yet  be  partakers  in 
the  plagues  of  Europe.  Already  has  the  spirit  of 
discord,  and  its  never  failing  concomitant,  defam- 
ation, made  some  inroads  among  our  citizens — al- 
ready have  the  usual  sources  of  our  wealth  been 
greatly  diminished.  I  am  also  disposed  to  think, 
that  our  seasons  for  some  years  past,  have  not  been 
altogether  as  favourable  as  formerly — that  droughts 
and  inundations,  hurricanes,  and  fatal,  if  not  pesti- 
lential diseases,  have  been  more  common  and  dis- 
astrous, than  in  the  days  of  our  fathers.  But,  how- 
eve^',  this  may  be,  I  have  no  intention  to  occupy 
so  extensive  a  field  on  this  occasion.  No,  it  is  only 
to  the  catastrophe  which  has  lately  taken  place  in 
Richmond,  that  I  would  now  solicit  the  attention 
of  this  audience.  And  to  this  very  afflictive  event, 
the  words  of  our  text  appear  to  me,  by  no  means 
inapplicable;  hear  ye  the  rod,  and  who  hath  ap- 
j)ointed  it. 

That  the  term  rod  is  often  used  in  the  holy  scrip- 
tures, for  any  punishment  or  chastisement  inflicted 


SALUTARY  CHASTISEMENT. 


upon  the  children  of  men,  for  their  iniquities,  is  too 
evident  to  require  proof.  And  that  the  tragical  scene 
now  under  consideration,  ought  to  be  contemplated 
in  that  light,  is  a  truth  which  I  shall  endeavour  to 
establish  in  this  discourse.  And  this  will  naturally 
lead  us  to  consider  what  improvement  we  ought  to 
make  of  this  extraordinary  event. 

I.  I  am  then  to  prove  that  the  unhappy  fate  of 
our  fellow  citizens,  who  perished  in  the  Theatre  of 
Richmond,  ought  to  be  considered  a  chastisement 
for  sin. 

An  event  of  such  consequence  to  the  happiness 
and  comfort  of  hundreds  and  thousands  of  surviving 
friends  and  relations,  cannot  reasonably  be  suppo- 
sed to  have  taken  place  by  chance.  No,  my  brethren! 
nothing  ever  did,  nothing  can  take  place  by  chance 
in  the  proper  acceptation  of  that  term.  In  the 
world  of  nature,  nothing  can  take  place  without  a 
physical  cause.  And  of  every  cause  merely  phy- 
sical, God  and  not  chance,  must  be  the  author. 

It  must  not  be  supposed,  that  a  Being  of  uneiTing 
wisdom,  would  create  the  world,  and  such  a  crea- 
ture as  man,  without  having  some  important  pur- 
pose to  accomplish  by  his  glorious  work.  And  this 
is  the  same  thing  as  to  admit  that  he  governs  the 
woiid,  he  has  made.  To  suppose  that  man  and  the 
elements,  thrown  out  loose  and  lawless  in  the  bound- 
less dimensions  of  space,  would  ever  answer  any 
great  and  important  purpose,  is  quite  absurd.    And 


334  SALUTARY  CHASTISEMENT, 

as  great  events  arise  oftentimes  from  apparently  in- 
considerable causes,  to  superintend  and  direct  the 
former,  must  necessarily  imply  the  superintendance 
of  the  latter  also. 

Philosophers  do,  indeed,  frequently  refer  us  to 
laws  said  to  be  orijj;inally  impressed  upon  matter- 
But,  if  by  these  laws,  be  intended  any  thing  dif- 
ferent from  divine  agency,  they  must  either  be  ma- 
terial or  immaterial.  If  the  former,  they  can  only 
operate  as  second  causes,  and  second  causes  always 
imply  a  first.  If  the  latter,  they  must  possess  a 
most  astonishing  degree  both  of  energy  and  intel- 
ligence, which  ought  never,  it  appears  to  me,  to  be 
ascribed  to  any  mere  creature.  Were  this  however, 
adiiiitted,  what  is  done  by  this  almost  omnipotent 
creature,  being  done  by  the  appointment  and  di- 
rection of  the  great  Creator,  may  consequent- 
ly with  the  most  rigid  propriety,  be  ascribed 
to  him.  Thus  we  may  see,  that  according  to 
the  justest  decision  of  philosophy,  nothing  can 
ever  take  place  on  earth  by  chance.  And  this 
decision  is  confirmed  and  established,  beyond  all 
reasonable  contradiction,  by  the  holy  scriptures. — 
Is  there  evil  in  the  city — the  evil  of  punishment,  the 
prophet  most  undoubtedly  intends — and  the  Lord 
hath  not  done  it?  A  form  of  inierrogation  which 
evidently  rejects  the  impious  idea  as  utterly  iuad- 
misisible.  O  Assyrian  the  rod  of  mine  anger,  saith 
the  Lord  of  hosts  to  the  blood-thirsty  Nebuchad- 


SALUTARY  CHASTISEMENT.  -gg^ 

ttezzar;  who  was  waging  an  unjust  war  against  the 
people  of  Israel:  consequently,  he  was,  even  in 
that  instance,  acting  under  the  control  of  a  God 
whom  he  knew  not.  You  meant  it  for  evil,  saith 
Joseph  to  his  unnatural  l)rethren,  but  God  meant  it 
for  good,  and,  consequently,  he  must  have  apj>oint- 
ed  it  for  Ji.a'  purpose.  Are  not  two  sparrows  sold 
for  a  farthing,  said  our  Saviour  to  his  disciples,  and 
not  one  of  them  can  fall  to  the  ground  ivithout  your 
Father.  Nay,  he  assured  them,  that  i/te  re/y/mzrs 
of  their  head  ivere  all  numbered,  and  the  objects  of 
providential  care.  And  what  seems  still  more  re- 
markable; at  the  same  time  that  we  are  assured  that 
God  cannot  Be  the  author  of  sin,  we  find  that 
actions,  such  as  he  has  expressly  prohibited,  are 
ascribed  to  him.  This  is,  certainly,  a  plain  evi- 
dence that  nothing  can  take  place  without  his  agency 
or  permission. 

'  Now,  if  the  Great  Governor  of  the  world  light- 
ed up  the  flames  which  reduced  to  ashes  the 
Theatre  of  Richmond;  if  it  was  under  his  control, 
that  this  event  took  place;  he  must,  certainly,  have 
had  some  important  purposes  in  view  in  this  most 
calamitous  case.  Did  the  God  of  love,  who  cannot 
delight  in  the  misery  of  his  creatures,  behold  with 
delight  so  tragical  a  scene?  Not,  surely,  consider- 
ed merely  in  itself.  No:  he  must,  most  undoubted- 
ly, have  intended  it  to  answer  some  important  pur- 
pose, or  he  would  not  have  inflicted  so  dreadful  <t 


QQQ  SALUTARY  CHASTISEMENT. 

calamity  upon  the  unhappy  sufferers,  and  upou 
their  surviving  friends.  Now  punishment  is  either 
penal  and  vindictive,  or  it  is  inflicted  in  the  way  of  a 
salutary  chastisement.  And  can  there  be  any  room  for 
doubt  in  which  of  these  acceptations  it  ought  to  be 
considered,  as  it  respects  survivors?  It  would  be 
rash,  and  an  instance  of  high  presumption,  for  us  to 
undertake  to  say,  that  it  was  ^u\e\y  penal  and  vin- 
dictive^ even  as  it  respects  tiie  unliappy  victims 
themselves.  It  might,  for  ought  we  know,  have 
been  best  for  them  to  be  thus  snatched  away 
by  a  sudden  stroke.  Their  sulierings,  however 
extreme  imagination  may  paint  them,  were  much 
less  than  is  generally  imagined,  and  only  of  a  mo- 
ment's duration.  And  what  their  state  in  a  future 
world  now  is,  or  what  it  would  have  been  had  they 
escaped  this  tragical  fate,  it  does  not  belong  to  us  so 
much  as  to  conjecture.  The  only  light  in  which 
we  are  warranted  to  consider  this  event  is,  that  of 
a  severe  and  salutary  chastisement.  And  not  the 
less  salutary,  because  severe. 

II.  Thus  am  I  naturally  led  to  consider  w^hat  it 
is  to  hear  the  rod  and  who  hath  appointed  it;  or  in 
other  words,  what  improvement  we  ought  to  make 
of  the  present  afflictive  dispensation. 

1.  It  ought  to  teach  us  not  to  expect  our  chief 
happiness  from  any  earthly  enjoyment.  For  we 
have  nothing  sure;  nothing  on  earth  but  what  may 
be  wrested  from  ns  in  a  moment.     Of  this  solemn 


SALUTARY  CHASTISEMENT. 


367 


truth  the  Metropolis  of  our  State  has  had  an  awful 
example.  How  in  a  moment  have  the  most  flourish- 
ing and  happy  families  been  dismembered,  and 
thrown  into  the  wildest  distractions! 

How  suddenly  has  the  voice  of  joy  and  gladness, 
been  turned  into  wailing  and  the  bitterest  lamenta- 
tion for  a  husband,  a  wife,  a  son  or  a  daughter,  snatch- 
ed away  by  an  unexpected  stroke!  Surely  then, 
we  ought  not  to  expect  our  chief  happiness  from 
such  enjoyments.  No,  we  ought  to  set  our  affec- 
tions on  things  above,  and  not  on  the  fleeting  enjoy- 
ments of  this  transitory  life. 

2.  We  ought  always  to  be  ready  for  our  last  hour, 
always  ready  to  give  up  our  accounts  to  the  Judge 
of  all  the  earth.  For  in  an  hour  when  we  think 
not,  our  Lord  ivill  probably  come.  Little  did  the 
people  who  perished  in  the  Richmond  Theatre  ex- 
pect, when  leaving  their  homes,  that  they  should  see 
them  no  more.  Litile  did  they  expect  that  they 
were  to  be  summoned  from  the  theatre  to  the  bar 
of  judgment.  But  so  it  was.  Who  can  describe  or 
imagine  their  amazement,  when  they  found  the 
house  on  fire,  and  that  there  was  for  them  no  es- 
cape from  the  spreading  flames?  But  especially, 
who  can  conceive  their  astonishment  when  they 
found  themselves  not  in  a  theatre,  not  l)efore  a 
throne  of  grace,  but  before  the  bar  of  God  to  receive 
a  sentence  never  to  be  reversed?  Nor  have  we,  my 
brethren,  any  security  against  a  similar  fate.     Ac- 


^gg  SALUTAllY  CHASllSEMEN'l'. 

cidents  from  which  no  injury  is  apprehended,  may 
in  a  moment  be  to  us  as  fatal  as  the  resistless  Hames 
of  the  Richmond  Theatre.  Surely  then  we  ou^h 
always  to  be  prepared  for  our  last  hour  and  final 
account. 

3.  It  might  not,  perhaps,  be  amiss  to  take  oc- 
casion from  the  disaster  under  consideration  io  en- 
quire into  the  propriety  of  Theatrical  exhibitions. — 
It  is  not,  however,  J  am  disposed  to  think,  a  case 
that  needs  much  discussion.  We  cannot,  indeed, 
from  a  solitary  instance  of  this  nature,  justly  infer 
the  unlawfulness  of  such  amusements.  But  when 
the  numerous  accidents  of  this  nature  which  have 
taken  place — the  numbers  which  have  perisiied  in 
Theatres,  when  compared  with  those  who  have 
been  consumed  in  buildings  of  any  other  descrip- 
tion are  considered,  there  appears  to  some  to  be  rea- 
son to  think  that  the  Great  Governor  of  the  world 
has,  in  this  way  intimated  his  holy  disapprobation 
of  such  exhibitions.  I  acknowledge,  however, 
that  it  is  chiefly  from  their  nature  and  influence  on 
the  hearts  and  lives  of  their  votaries,  that  we  are 
to  decide  this  interesting  case.  Are  these  amuse- 
ments calculated  to  promote  the  interests  of  piety 
or  morality  among  the  spectators?  This  will  hard- 
ly be  alledged.  And  if  it  be  not  a  fact,  these 
amusements  are  utterly  indefensible.  For  they 
cannot  be  supported  without  considerable  expe*  se: 
nor  attended  on  without  the  loss   of  vvJjai  is  more 


SALUTARY  CHASTISEMENT. 


369 


valuable  than  gold  and  silv(jr — the  loss  of  time. — 
Now  we  are  stewards  of  our  temjjoral  possessions, 
and  must  give  an  account  in  the  day  of  judgment 
of  the  manner  in  which  we  have  disposed  of  them, 
as  well  as  of  the  improvement  we  have  made  of 
every  moment  of  our  time.  It  is,  I  well  know, 
often  alledged,  that  the  Theatre  might  be  made  a 
school  of  moral  instruction.  But  if  we  may  judge 
from  the  experience  of  the  ages  that  are  past,  we 
may  reasonably  conclude,  that  it  never  will  be  thus 
conducted.  I  have  never  been  within  the  walls  of 
a  Theatre.  But  from  the  performances  which 
are  acted  there  with  high  applause,  we  may  easily 
perceive,  that  they  are  calculated  not  to  improve 
but  corrupt  the  heart — are  not  unfrcquently  an  out- 
rage upon  every  pious  sentiment,  and  even  such  as 
a  modest  man  would  blush  to  hear. 

Such  it  appears  to  me  is  the  improvement  we 
ought  to  make  of  this  disastrous  event. 

Often  have  I  endeavoured  by  the  most  powerful 
considerations  contained  in  the  word  of  God,  and 
the  ordinary  occurrences  of  life,  to  tuin  the  atten- 
tion of  the  people  who  assemble  for  public  worship 
at  this  place  from  the  delusive  vanities  of  this  life, 
to  the  great  interests  of  a  future  state.  But  1  fear 
with  regard  to  the  greater  part  in  vain.  These 
things  are  become  so  common  and  familiar,  that 
they  excite  for  the  most  part,  there  is  reason  to  ap- 
prehend, but  little  attention  and  make  but  little  im- 


^70  SALUTARY  CHASTISEMENT, 

pression.     I  was,  however,  in  hopes  that  so  extra- 
ordinary a  scene  as  that  which  is  now  before  us, 
might  be  attended  with  a  more  salutary  and  abid- 
ing effect.     It  is,   certainly,  calculated  not  only  to 
excite  attention,  but   also  to  make  on   every  sus- 
ceptible heart  an  impression  not  easily  to  be  effaced. 
It  is,  it  appears  to  me,  the  most  tragical  event  that 
has  ever  taken  place  in  our  country,  one  of  the  most 
tragical  events  that  has  ever  happened  in  the  world. 
When  thousands  are  cut  off  in  the  field  of  battle,  it 
is,  indeed,  a  very  tragical,  but   it  is  not  an  unex- 
pected event.     When  thousands  are  swallowed  up 
alive  by  an  earthquake,  it  h  a  very  awful  scene,  but 
it  is  to  be  ascribed  to  the  immediate  hand  of  God, 
and  was,  therefore,   absolutely  unavoidable.     But 
for  theatrical  amusements  there  can  be  no  necessity. 
The  calamitous  event  which  we  have    to    lament, 
was  neither  expected  nor  was  it  unavoidable.     Ah! 
could  we  have  seen   the  crowds  thronging   to   the 
Theatre  in  all  the  gaiety   of  their  elevated  spirits; 
could  we  have  heard  their  general   cry  for  mercy! 
mercy!  mercy!  when  they  saw  there  was  for  them 
no  way  of  escape;  could  we  have  seen  through  the 
windows  as  some  of  the  spectators  did,   groups  of 
young  ladies  clasped  in   each  other's  arms   in  the 
very  midst  of  the  flames,  and  could  we  have  seen 
the  affrighted  citizens  rushing  to  the  awful  spot   to 
learn  the  fate  of  their  dearest  friends;  and  coidd  we 
have  heard  the  streets  of  Richmond  resound  with 


SALUTAUY  CHASTISEMENT.  37 J 

the  heart-rending  cry,  My  husband!  my  wife!  my 
brother!  my  daughter!  what  should  we  have  felt? 
Could  any  heart  be  so  faithless  as  ever  to  lose  the 
impression?  O  Richmond!  Richmond!  what  hast 
thou  suffered?  How  in  an  instant  has  thy  joy  been 
turned  into  mourning.  How  many  flourishing 
families  have,  in  a  moment,  been  reduced  to  the 
deepest  adversity.  How  many  of  thy  citizens  arc 
languishing  under  aflflictions  which  nothing  but  the 
Balm  of  Gilead  can  heal ! 

We  have  rt^ason,  however,  to  hope  that  the  afflic- 
tive scene  will  be  of  lasting  advantage  to  that  city. 
That  it  will,  under  the  divine  blessing,  be  the  means 
of  turning  the  attention  of  many  of  its  inhabitants 
from  vain  amusements  to  rational  delights — that  it 
will  be  the  means  of  preserving  many  a  bereaved 
mourner  from  everlasting  sorrow  and  distress. — 
Heart-rending  thought!  Dear  bought  salvation,  I 
had  almost  said.  Was  the  sudden  and  tragical  death 
of  so  many  dear  friends,  necessary  to  awaken  you 
to  a  sense  of  your  duty — necessary  to  preserve  you 
from  endless  death? 

Yes,  my  brethren,  there  is  something  almost  in- 
supportable in  the  idea  that  so  many  respectable 
citizens  should  be  immolated,  I  had  almost  said 
upon  the  altar  of  mercy,  for  the  salvation  of  surviv- 
ing friends.  But  moving  and  overwhelming  as  it 
is,  would  it  not  be  more  insupportable  to  consider 
them  as  torn  away  by  such  a  tragical  fate^  without 


372  SALUTARY  CHASTISEMENT. 

any  respect  lo  the  advantage  of  their  bereaved  and 
distracted  relatives?  Most  undoubtedly  it  would. 
Ye  mourners  of  Richmond,  why  this  inconsolable 
grief?  Turn  your  attention  from  the  horrors  of  the 
awful  scene  to  the  benevolence  of  your  Maker. — 
Hear  the  rod  and  ivho  hath  appointed  it,  and  you 
shall  find  comfort;  you  shall  find  in  God  a  better 
friend  than  any  you  have  lost.  You  shall  find  in 
religion  higher  enjoyments  than  you  ever  did  in  the 
society  of  departed  friends.  There  is  a  Balm  in 
Gilead,  even  for  the  deepest  wounds  which  now 
rankle  in  your  agonising  hearts.  Ah!  should  the 
sudden  and  ever  to  be  lamented  fate  of  your  friends 
be  the  occasion  of  deliverance  from  an  infinitely 
greater  calamity,  you  will  have  abundant  reason  to 
bless  God  forever  for  his  great  mercy  to  you. 

And  are  not  we  generally,  my  brethren,  in  a 
somewhat  similar  state?  Have  we  not  all  lost 
some  dear  friend  or  relation,  under  circumstances 
which  ought  to  be  considered  as  a  voice  from 
heaven?  "  Hear  ye  the  rod  and  who  hath  appoint- 
ed it?  Nay,  are  we  not  very  nearly  concerned  in 
the  event  which  has  been  the  occasion  of  indescrib- 
able distress  to  the  inhabitants  of  Richmond?  Are 
we  not  one  people?  Inhabitants  of  the  same  coun- 
try, and  the  same  state?  And  shall  the  untimely 
fate  of  so  many  of  the  inhabitants  of  our  metropolisj 
be  in  vain  in  regard  to  us?  Ye  young  and  gay!  \N  ill 
you  not  take  warning  and  be  wise?     Will  you  not 


SALUTARY  CHASTISEMENT.  375 

henceforth  break  the  fetters  of  every  vain  amuse- 
ment, and  seek  for  happiness  where  no  temptations 
to  your  virtue  are  to  be  found?  Will  you  not  hear 
the  rod  and  icho  hath  appointed  it?  Will  you  suf- 
fer yourselves  to  be  seduced  and  undone  by  any  of 
♦.he  temptations  of  youthful  life,  after  such  solemn 
warnings,  and  so  many  opportunities  of  being  ac- 
quainted with  your  danger  and  your  duty?  You 
may  depend  upon  it  that  the  fascinating  forms  of 
youthful  amusements  will  always  disappoint  your 
expectations.  Learn  then  from  the  example  in  your 
view,  from  the  youth  who  perished  in  the  Rich- 
mond Theatre,  to  seek  for  pleasure  from  a  purer 
source;  from  an  intercourse  with  God  and  his  Son 
Jesus  Christ, and  the  exercises  and  hopes  of  genuine 
religion. 


SERMON  XXIV. 

THE  CONTROVERSY    WITH  CHRISTENDOM. 
MiCAH  vi.   1,3. 

Hear  ye  now  what  the  Lord  saith.  Arise!  contend  before  the  moun- 
tains, and  let  the  hills  hear  thy  voice  Hear,  O  mountains,  the  Lord's 
controversy,  and  ye  strong  foundations  of  the  earth,  for  the  Lord 
hath  a  controversy  with  his  people  and  he  will  plead  with  Israel. 
Oh  my  people,vvhat  have  I  done  unto  thee?  and  wherein  have  I 
wearied  thee?  testify  against  me. 

When  the  great  sovereign  of  the  universe,  is  pleas- 
ed to  give  us  a  system  of  lavt^s  for  the  regulation  of 
our  conduct;  it  ought,  undoubtedly,  to  be  considered 
as  a  striking  evidence  of  merciful  regard  to  our 
happiness.  For  it  would  be  impious  to  suppose 
the  God  of  love,  to  grant  us  a  revelation  of  his  holy 
will,  and  enjoin  upon  us  a  just  regard  to  any  pre- 
cept whatever,  with  no  other  design  than  that  of 
subjecting  us  to  an  aggravated  destruction.  But 
when  God  is  pleased  to  display  in  our  view,  the 
riches  of  his  grace  in  the  gospel  of  his  Sod,  we 


376         I'^E  CONTROVERSY  WITH  CHRISTENDOM. 

ought  certainly  to  consider  it  as  a  more  expressive 
token  of  his  good  will  to  us.  What  then,  shall  we 
think  of  our  situation,  when  he  condescends  to 
plead  with  us;  when  the  great  Creator  seems  to 
lay  aside  his  sovereign  authority,  and  invires  trans- 
gressors to  enter  into  a  controversy  with  him;  to 
bring  forward  all  their  complaints,  and  grievances, 
and  excuses: — when  he  condescends  to  address  them 
as  he  does  in  the  words  of  our  text.  "O  my  people 
what  have  I  done  unto  thee,  and  wherein  have  I 
wearied  thee?  testify  against  me."  May  we  not  then 
conclude,  that  his  anger  is  turned  away,  that  he 
will  most  assuredly  forgive;  that  he  will  by  no 
means  inflict  upon  a  people  so  highly  favoured  and 
so  highly  honoured,  any  punishment  for  their  in- 
iquities? No,  my  brethren!  such  language  sounds 
in  my  ear,  more  aw  ful  tJran  the  thunders  of  mount 
Sinai. — Such  language  appears  to  me,  the  last  ad- 
dress of  departing  mercy.  And  that  such  was  really 
the  case  in  this  instance,  the  text  itself  seems  to  be 
a  plain  intimation.  Hear  ye  now  ivhat  the  Lord 
saith:  arise  contend  before  the  mountains,  and  let 
the  hills  hear  thy  voice.  Hear  0  mountains,  the 
Lord''s  controversy,  and  ye  strong  foundations  of 
the  earth,  for  the  Lord  hath  a  controversy  with  his 
people,  and  he  will  plead  with  Israel.  Surely  the 
great  Creator  and  sovereign  of  the  universe,  would 
not  have  thus  turned  away  from  his  own  p(Tuliar 
people  to  address  the  insensible  mountains  and  hills 


THE  CONTROVERSY  WITH  CHRISTENDOM.        377 

in  a  comtnon  case.  Much  less  can  it  be  supposed 
that  he  would  have  appealed  to  the  mountains  and 
hills,  and  deep  found  itions  of  the  earth,  as  Judges 
between  him  and  his  jx  ople,  had  he  not  been  about 
to  bring  the  controversy  he  had  with  them,  to  a 
speedy  and  awful  close.  And  the  result  exhibited 
in  the  dispersion  of  the  Israelites,  over  the  face  of 
the  earth,  and  their  dereliction  in  that  miserable 
state,  to  the  present  time,  may  be  considered  as  a 
satisfactory  evidence,  that  we  have  not  mistaken 
the  real  meaning  of  this  interesting  passage. 

And  have  we  not  reason  my  brethren,  to  fear  that 
the  God  of  Israel  has  also  a  controversy  with  us; 
with  the  people  of  this  congregation,  with  our 
country,  with  the  church;  and  the  inhabitants  of 
Christendom  in  our  days?  I  am  really  disposed  to 
adopt  this  opinion.  It  is,  however,  only  a  few  of 
the  many  reasons  which  might  be  assigned  in  its 
support,  which  the  limits  I  must  observe,  vviil,  on 
this  occasion  allow  me  to  propose  to  your  serious, 
consideration. 

With  this  view,  permit  me  to  call  your  attention 
to  the  resemblance  between  the  conduct  of  trans- 
gressing Israel,  and  that  of  the  nations  who  take 
to  themselves  the  christian  name. 

1.  The  first  instance  of  this  resemblance,  of  which 

I  shall  take  notice,  is  io;noran<'e  of  Ciod  and  of  ihe 

revelation  he  has  been  pleased  lo  afford  us.    Tlw  ox 

knoweth  his  owner  and  the  uss  hta  m,a.sler''.'i  crib:  but 

49 


378         'I'H^  CONTROVERSY  WITH  CHRISTENDOM. 

Israel  doth  not  know,  my  people  doth  not  consider. 
They  proceed  from  evil  to  evil,  and  they  know  not 
'me  saith  the  Lord.  Yea,  the  stork  in  the  heai^ens 
knoweth  his  appointed  times,  and  the  turtle  and  the 
crane  and  the  swallow  observe  the  ti.^ic  of  their  com- 
ing; hut  my  people  know  not  the  judgment  of  the 
Lord.  Therefore  they  sacrifice  unto  their  net,  and 
hum  incense  to  their  drag.  Thus  we  see,  that  ig- 
norance of  God  and  of  his  law,  and  of  his  provi- 
dence, constituted  no  inconsiderable  part  of  the 
charge  he  was  pleased  to  bring  against  his  people 
Israel.  And  have  we  not  reason  to  apprehend  that 
a  large  proportion  of  the  present  inhabitants  of 
Christendom,  are  in  the  same  condemnation?  There 
are  indeed,  few  to  be  found  in  a  christian  country, 
who  do  not  profess  to  believe  that  there  is  a  God 
who  made  the  world.  But  there  are  many  among 
us,  and  probably  in  every  christian  country,  who 
do  not  appear  to  have  any  just  conceptions  of  the 
perfections  and  providence  of  God;  who  entertain 
ideas  of  his  mercy,  utterly  inconsistent  with  divine 
justice:  and  who  ascribe  the  various  events  which 
take  place  in  the  world,  not  in  any  proper  sense  to 
divine  providence,  but  to  luck,  or  chance,  or  for- 
tune, or  to  some  fortuitous  concurrence  of  un- 
known circumstances.  And  this  may  certainly  be 
considered  as  a  species  of  practical  atheism.  What 
avails  it  to  acknowledge  the  existence  of  a  Being 
we  call  God,  if  the  sentiments  we  entertain  of  him. 


THE  CONTROVERSY  WITH  CHRISTENDOM.         379 

be    Utterly   inconsistent  with   the  attributes   abso- 
lutely essential  to  an  all  perfect  character? 

For  our  ignorance  of  the  laws  of  God,  we  have 
less  excuse  than  had  the  people  of  Israel.  It  was 
not  easy  for  then:i  to  obtain  a  copy  of  their  Scrip- 
tures; but  we  can  obtain  not  only  the  Old  Tes- 
tament, but  also  the  New  at  a  small  expense.  Nor 
is  it  a  work  of  great  labour,  to  acquaint  ourselves 
with  the  doctrines  essential  to  the  belief,  and  the 
precepts  essential  to  the  practice  of  a  real  christian. 
But  how  few,  in  our  highly  favoured  country,  ap- 
pear to  have  done  this!  What  multitudes  are  there 
among  us,  almost  as  ignorant  of  the  way  of  sal- 
vation, as  the  heathen,  who  know  not  God!  And 
though  some  other  nations,  who  do  not  enjoy  su- 
perior privileges,  have  perhaps,  improved  them  to 
greater  advantage,  yet  the  observation  will  un- 
doubtedly be  found  in  a  great  degree  applicable  to 
the  nations  in  general,  who  are  distinguished 
by  the  christian  name.  And  is  not  this  a  great 
crime  in  the  sight  of  the  God  of  heaven?  Has  he 
not  committed  to  us,  the  great  things  of  his  law, 
with  a  solemn  charge  to  acquaint  ourselves  with 
them,  and  to  teach  them  diligently  to  our  children? 
But  how  few  pay  any  proper  attention  to  these 
great  duties?  And  what  might  appear  scarcely 
credible,  were  it  not  a  well  known  fact,  ignorance 
in  this  instance,  seems  for  the  most  part,  scarcely 
to  be  considered  a  reproach.     If  in  secular  accept- 


^30        ''^^   CONTROVERSY  WITH  CHRISTENDOM. 

ation,  any  one  be  unacquainted  with  his  particular 
profession  or  business,  it  is  esteemed  disgraceful:  and 
must  it  not  be  more  so,  to  neglect  and  misimprove 
the  advantages  afforded  us,  for  obtaining  a  proper 
acquaintance  with  the  great  business  of  human  life? 
What  shall  we  think  of  the  state  of  a  people,  who 
are  sunk  into  such  ignorance  of  God,  and  divine 
things,  that  they  are  scarcely  disposed  to  consider 
their  ignorance  as  a  crime,  or  a  reproach?  Must 
not  the  God  of  heaven  have  a  controversy  with  such 
a  people^ 

2.  Ingratitude  forms  a  dark  feature  in  the  cha- 
racter of  the  people  of  Israel.  A  voice  was  heard 
upon  the  high  places,  weeping  and  supplication  of 
the  children  of  Israel;  for  they  have  perverted  their 
way,  they  have  forgotten  the  Lord  their  God.  They 
re7nembered  not  his  hand,  nor  the  day  when  he  de- 
livered them  from  the  enemy.  Were  the  ancient  Is- 
raelites ungrateful  for  the  many  signal  favours  afford- 
ed them?  So  are  modern  christians — the  nations  I 
mean,  who  take  to  themselves  the  christian  name — 
for  much  greater  favours  than  any  nation  under  the 
old  dispensation  ever  enjoyed.  What  are  all  the 
miracles  of  Egypt;  of  the  wilderness  of  Sinai,  and 
the  land  of  Palestine,  compared  with  the  manifest- 
ation of  the  Son  of  God  in  human  flesh?  No  more, 
it  appears  to  me,  than  the  light  of  the  pale  moon, 
compared  with  the  sun  shining  in  his  strength. 
What  an  unspeakable  privilege  then,  must  it  be  to 


THE  CONTROVERSY  WITH  CHRISTENDOM.         3g| 

iive  under  the  last  and  best  dispensation  of  gospel 
mercy,  and  to  enjoy  the  pure  lif2;ht  of  the  Son  of 
Righteousness,  obscured  by  no  veil  or  shadowy 
medium?  What  a  privilege  is  it,  to  have  an  op- 
portunity of  contemplating  oin*  Redeemer,  not  only 
as  he  was  exhibited  under  the  shadows  and  t\j)es 
of  the  Old  Testament;  but  also  as  he  is  presented 
to  our  view  in  the  gospel  history!  What  a  privilegCj 
to  have  access  to  the  New  Testament  as  well  as  to 
the  Old,  to  learn  the  way  to  a  happy  immortality! 
What  a  privilege  to  inherit  the  promises  of  the 
more  abundant  communication  of  Divine  influence, 
at  once  to  enlighten  the  mind,  and  sanctify  the  heart! 
And  what  is  the  consequence?  Have  the  nations  of 
the  earth,  which  enjoy  these  invaluable  and  dis- 
tinguished privileges,  been  thankful  as  they  ought? 
No,  my  brethren:  were  this  the  case,  they  would 
manifest  their  sense  of  obligation  by  crowding  the 
gates  of  Zion,  to  offer  up  their  devoutest  ac- 
knowledgments for  such  distinguished  blessings. 
Were  this  the  case,  they  would  esteem  a  day  in  the 
courts  of  the  Lord  better  than  a  thousand. — Were 
this  the  case,  they  would  not  misimprove  their  dis- 
tinguished privileges,  and  dishonour  the  author  of 
all  their  mercies,  as  they,  for  the  most  part  do. 
And  is  not  ingratitude  a  crime  of  crimson  die?  It 
was  a  maxim  even  among  the  unenlightened 
heathen,  that  if  you  call  a  man  ungrateful,  you 
charge  him  with   every  crime.     And  shall  not  the 


332        THE  CONTROVERSY  WITH  CHRISTENDOM 

Lord  plead  with  us  as  well  as  with  the  ungrateful 
Israelites,  for  this  crime? 

S.  So  far  are  the  people  of  Christendom  from 
being  thankful  for  the  gospel,  that  all  its  invaluable 
blessings  have,  in  many  instances,  been  rejected 
with  scorn  and  contempt.  Naj,  the  most  strenuous 
exertions  have  been  made  to  extirpate  it  from  the 
face,  of  the  earth.  Never,  I  am  disposed  to  think, 
since  its  establishment  in  the  reign  of  Constantine, 
has  there  been  such  extensive  and  systematic  and 
artfully  conducted  opposition  to  Christianity,  as  in 
our  age.  I  am,  however,  far  from  considering  the 
opposition  of  avowed  enemies,  the  most  to  be 
dreaded.  The  corruption  of  Christianity  by  im- 
pure admixtures;  its  perversions  by  such  as  pre- 
sume to  try  the  decisions  of  the  wisdom  of  God,  at 
the  bar  of  their  boasted  reason,  and  the  wicked 
lives  of  false  professors  have,  I  am  disposed  to 
think,  done  more  essential  injury  to  the  Christian 
cause,  than  the  united  exertions  of  its  avowed 
enemies.  And  shall  not  the  Lord  plead  vvith  us, 
with  the  inhabitants  of  Christendom,  for  these  most 
virulent  and  insidious  oppositions  to  the  kingdom  of 
his  Son? 

4.  The  crime  for  which  the  Israelites  were  most 
commonly  reproved  by  their  prophets,  and  for 
which  the  most  signal  and  long  protracted  punish- 
ments were  inflicted  upon  them,  by  the  God  of 
heaven,    was    idolatry.     That  a  people    who  had 


THE  CONTROVERSY  WITH  CHRISTENDOM.        ggg 

such  evident  and  numerous  manifestations  of  the 
vanity  of  idols,  and  of  the  power  of  the  one  supreme 
Deity,  should  ever  relapse  into  idolatrous  worship 
again,  may  at  first  view,  seem  almost  incredible. 
But  where,  my  brethren,  is  the  mighty  difference 
between  an  idol  in  the  form  of  the  sun,  the  moon, 
the  stars,  or  some  renowned  hero  of  antiquity,  and 
an  idol  in  the  form  of  gold  or  silver?  Now  we  arc 
assured  that  covetousness  is  idolatry. 

That  the  love  of  gain  is  the  predominant  vice  of 
the  present  age,  is,  as  fcir  as  I  am  able  to  ascertain, 
the  opinion  of  the  best  informed,  both  in  Europe 
and  America.  And  is  it  possible  to  compare  this 
object  of  idolatrous  affection,  with  the  dignified  and 
expansive  powers  of  an  immortal  soul,  without  per- 
ceiving that  this  base  passion  must  be  degrading,  in 
the  extreme,  to  the  nature  of  man?  To  love  the 
creature  more  than  the  Creator,  is  certainly  a 
heinous  offence.  Such  it  is  in  the  estimation  of  an 
inspired  apostle,  even  in  a  heathen.  And  much 
more  so  must  it  be  in  one,  who  is  distinguished  by 
the  name.  Christian.  Idolatry  of  every  description, 
debases  the  mind,  sensualizes  the  heart,  and  ren- 
ders the  idolater  a  vessel  of  wrath  fitted  only  for  des- 
truction. And  has  not  the  Lord  a  controversy  with 
the  nations  of  Christendom,  for  this  most  heinous 
crime?  Can  it  reasonably  be  supposed  that  he  who 
inflicted  such  exemplary  punishment  upon  the  idol- 
atrous Jews,  will  spare  idolatrous  Christians?  No. 


384         '^"^  CONTROVERSY  WITH  CHRISTENDOM. 

surely.  This  ought  not  to  be  expected.  ^^Yoit' 
07ily,  have  I  known,  of  all  the  families  of  the  earth, 
therefore  I  will  punish  you  for  all  your  iniquities,'''^ 
was  the  declaration  of  the  God  of  Israel,  to  his  once 
peculiar  people.  Tiiis  is  an  evident  intimation,  that 
to  whom  much  is  given,  from  them  much  will  be 
required.  And  if  this  be  the  case,  what  is  likely  to 
be  the  fate  of  the  nations  who  enjoy  Hnd  misimprove 
our  privileges?  if  the  Israelites,  who  despised  the 
law  of  iMoses,  were  so  severely  punished,  what 
mav  we  expect  if  we  resist  the  light  of  the  gospel 
and  our  superior  advantages,  under  the  present  dis- 
pensation of  Divine  Mercy,  to  our  guilty  race?  But 
why  should  1  take  up  your  precious  time  in  specu- 
lations of  this  nature?  Why  have  recourse  to  scrip- 
tural declaration,  to  historical  relations,  of  what 
has  been  inflicted  upon  the  disobedient  Israelites, 
when  the  judgments  of  God  are  already  abroad 
in  the  earth;  when  the  decree  of  God  is  not  only 
gone  forth  against  us,  but  is  in  a  state  of  dreadful 
execution?  What  mean  the  ninnerous,  the  exten- 
sive and  long  protracted  wars  which  have  desolated 
Europe's  ensanguined  plains?  What  mean  the  va- 
rious other  calamities,  with  which  that  highly  fa- 
voured quarter  of  the  globe,  has  been  lately  visited? 
Are  they  not  to  be  considered  as  Judgments  inflict- 
ed upon  the  inhabitants,  on  account  of  their  trans- 
gressions? Most  undoubtedly  they  are.  And  it  ap- 
pears to  me  singularly  remarkable,  that  the  nations 


THE  CONTROVERSY  WITH  CHRISTENDOM.        335 

who  have  corrupted  and  perverted  the  holy  religion 
of  Jesus  Christ  most,  havegenerally  beenthegreatest 
sufferers.  What  astonishing  revolutions  have  taken 
place  in  those  regions  of  the  earth?  How  many  flour- 
ishing nations  have  been  reduced  to  a  state  of  miserable 
dependance  and  oppression?  What  myriads  of  flour- 
ishing and  happy  families,  have  been  reduced  toa  state 
of  absolute  want,  or  at  least,  to  poverty  and  wretch- 
edness? How  many  parents,  and  widows,  and  or- 
phans, are  sunk  in  hopeless  grief?  Oh  Europe! 
Europe!  deeply  hast  thou  drunk  of  the  cup  of  the 
Lord's  indignation.  And  are  we  my  brethren,  in 
a  state  of  perfect  security?  Have  we  nothing  to  fear 
while  the  Lord  is  thus  shaking  the  heavens  and  the 
earth,  and  the  sea  and  the  dry  land?  Has  the  gos- 
pel of  Jesus  Christ  been  preserved  pure  and  uncor- 
rupted  in  our  highly  favoured  country?  Have  we  a 
well  founded  claim  to  that  righteousness  which  ex- 
alieth  a  nation?  Have  nocorruptorsof  the  holy  re- 
ligion of  Jesus  Christ  been  found  among  us?  Yes, 

my  brethren,  many  of  this  description  are  to  be  met 
with.  There  are  many  who  have  endeavoured  to  un- 
dermine all  the  peculiardoctrinesof  our  holy  religion. 
There  are  many  w\^o\\^\'edeniedthe  Lord  that  bought 
them.  Nay,  there  are  not  a  few  who  have  re-echoed 
the  loud  cry  of  the  children  of  European  Edom. 
Raze  it,  raze  it  even  to  the  foundations  thereof. 
"What  means  that   dark  cloud    which  now  lowers 

f>ver  our  political  horizon?  Does  ii  not  seem  to  in- 
50 


3^6        THE  CONTROVERSY  WITH  CHRISTENDOM. 

timate  that,  as  we  have  been  partakers  with  Europe 
ill  her  sins,  we  shall  also  be  partakers  in  her 
plagues?  I  am  not,  indeed,  altogether  without  hope, 
that  the  threatening  cloud  will  yet,  in  some  unex- 
pected way  be  dispersed,  and  that  the  inestimable 
blessings  of  peace  will  still  be  continued  to  us.  We 
have  however,  much  reason  to  fear  the  reverse.* 
That  religion  and  virtue  are,  upon  the  whole,  gain- 
ing ground  in  the  United  States,  appears  to  be  a 
well  ascertained  fact.  But  does  not  impiety  and 
vice;  does  not  a  neglect  of  gospel  institutions,  and 
even  a  contempt  for  the  gospel  itself,  still  prevail 
to  an  alarming  degree!  When  our  national  charac- 
ter and  the  general  conduct  of  our  citizens  is  taken 
into  view,  have  we  any  reason  to  consider  our- 
selves possessed  of  that  eminence  in  piety  and 
virtue,  which  will  be  likely  to  shield  us  from  the 
gathering  storm?  No,  my  brethren,  this  appears  to 
me  far  from  being  the  case.  A  merciful  God  may 
possibly  deliver  us  from  the  impending  calamity; 
but  not  for  our  righteousness.  For  as  a  nation,  we 
are  a  guilty  disobedient  people.  We  deserve  to  be 
involved  in  the  wide  wasting  calamities  of  revolt- 
ing Europe. 

These  observations  will,  it  appears  to  me,  be 
sufficient  to  show  that  the  Lord  hath  a  controversy 
with  us,  as  well  as    with   the  nations  of  Christen- 

*This  discourse   was  delivered  a  few  months  previous  to  the  com 
mencement  of  the  late  war  with  Great  Pritain. 


THE  CONTROVERSY  WITH  CHRISTENDOM.         337 

dom  in  general.  And  now  let  me  ask  what  is  the 
controversy  which  we,  which  any  of  us,  can  have 
with  him.  He  admits  us  to  state  our  complaints, 
to  bring  forward  all  our  objections  to  his  dispensa- 
tions, towards  us.  O  my  people  what  have  I  done 
nnto  thee,  and  wherein  have  I  wearied  thee;  testify 
against  me.  Are  any  of  you  disposed  to  object  to 
the  strictness  of  his  laws?  But  does  he  require  any 
thing  nnreasonable  or  unjust?  Any  thing  which  it 
is  not  our  interest  as  well  as  our  duty  to  perform? 
No,  not  in  a  single  instance. 

Will  any  of  you  plead  your  own  inability  to  obey 
the  laws  of  God?  But  is  not  the  gospel  intended 
as  an  effectual  remedy  for  that  inability? 

Does  the  gospel  require  sacrifices,  you  are  un- 
willing to  make?  It  may  be  so:  but  does  it  require 
any  which  it  is  not  your  interest  to  make?  No,  not 
one. 

Are  any  of  you  disposed  to  complain  of  the  laws 
of  the  Christian  life?  Are  not  the  rewards  of  a 
blessed  immortality,  a  sufficient  recompense?  What 
foundation  can  there  be  for  complaints  of  this  na- 
ture? But  are  no  labours  to  be  undergone  in  a  course 
of  iniquity?  Yes,  "  the  way  of  transgressors  is 
hard.^^ 


SERMON  XXV. 

THE  DAY  OF  ADVERSITY. 
EeciEs.  vii.  14. 

In  the  day  of  adversity  consider. 

It  is,  certainly,  our  duty  to  consider  the  meaning 
of  all  the  dispensations  of  Providence,  whether  ad- 
verse or  prosperous.  But  the  former  seem  to  merit 
particular  attention.  Prosperity  is,  indeed,  a  very 
significant  expression  of  the  goodness  of  God,  and 
consequently  an  irresistible  claim  upon  our  grati- 
tude. It  is,  however,  far  from  being  any  certain 
evidence  of  his  approbation  and  favour.  Some  of  the 
most  abandoned  transgressors  on  the  face  of  the 
globe,  are  to  be  ranked  among  the  most  prosperous. 
But  adversity  ought  to  be  considered  a  certain  in- 
dication of  the  Divine  displeasure  against  sin,  and 
consequently  a  solemn  call  to  the  afflicted  to  consi- 
der their  ways.    Some  afflictions,  indeed,  there  are, 


390 


THE  DAY  OF  ADVERSITY. 


wFiicli  arc  so  intimately  incorporated  with  the  pre- 
sent state  of  mortality,  that  they  ought,  by  no  means, 
to  be  considered  as  the  tokens  of  any  peculiar  dis- 
pleasure against  the  sufferer.  But  when  pestilence, 
famine  or  war  extend  their  ravages  through  a  coun- 
try, it  is,  certainly,  a  loud  call  to  serious  reflection, 
and  amendment  of  life.  I  might,  also,  observe  that, 
the  afflicted  are  with  peculiar  propriety  called  to 
serious  consideration,  because  there  is  reason  to 
hope  that  they  will  regard  the  admonition. 

In  prosperous  life,  we  are  too  apt  not  only  to 
forget  that  we  are  accountable  creatures;  but,  also, 
to  disregard  every  attempt  to  bring  us  to  serious  re- 
flections upon  our  ways.  But  when  any  uncom- 
mon calamity  bcfals  us,  the  inquiry,  What  is  the 
meaning  of  this?  and  the  conviction,  this  is  for  sin, 
for  my  sin,  or  the  sin  of  the  nation  in  which  I  live, 
are  not  easily  avoided. — In  the  day  of  adversity 
consider. 

I  need  hardly  observe  that  we  are  now  in  adver- 
sity. Very  interesting  and  endearing  are  the  rela- 
lations  we  sustain  to  one  another.  We  are  mem- 
bers of  one  great  family;  exposed  to  common  ca- 
lamities and  common  dangers,  on  our  Avay  to  the 
grave,  and  the  same  bar  of  Judgment.  And,  con- 
sequently we  ought  to  cherish  with  unremitting  at- 
tention, all  the  tender  sympathies  of  fraternal  af- 
fection; and  be  ever  ready  to  exert  ourselves  to  the 
utmost  of  our  power,  for  our  mutual  advantage. — 


THE  DAY  OF  ADVEKSITY,  391 

But  when  in  open  violation  of  all  tliese  sacred  obli- 
gations to  live  in  harmony,  brother  rises  up  in  arnas 
against  brother,  employing  all  their  resources  for 
mutual  destruction,  it  must  certainly  be  a  great 
calamity.  Yes,  war,  however,  just  and  necessary 
it  may  be,  war  even  among  the  savages  of  the  wil- 
derness is  certainly  an  adverse  event-  What  then 
are  we  to  think  of  a  war  among  civilized  nations, 
and  especially,  what  are  we  to  think  of  a  war  among 
nations  professing  the  religion  of  the  Prince  of 
Peace!  What  are  we  to  think  of  a  war  between 
nations  mostly  descended  from  a  common  origin: 
of  nations  speaking  the  same  language,  professing 
the  same  Protestant  faith,  and  united  together  by  so 
many  ties  of  interest  and  friendship?  It  must,  cer- 
tainly, be  a  great  calamity.  And  it  must  have  ap- 
peared so  to  "  The  General  Assembly"  of  our 
church,  and  to  the  "  President  of  the  United  States" 
when  they  recommended  a  day  of  humiliation  and 
fervent  prayer  to  be  observed  on  this  account. 

In  the  day  of  adversity  consider.  We  are  not 
here  informed  what  we  are  to  consider.  This,  how- 
ever, as  the  judicious  Pool  observes,  may  be  col- 
lected from  the  preceding  verse — consider  the 
works  of  God — not  surely  his  works  of  Creation 
but  of  Providence:  or  in  other  words,  we  are  to 
consider  the  origin  and  the  design  of  our  afflictions 
and  how  they  ought  to  be  iinproved. 


392  '^'^^  ^^^^'  ^^^  ADvi:\iiiiT\. 

1.  We  are  then  in  the  first  place  to  consider  the 
origin  of  the  present  war.  Is  it  to  be  ascribed  to 
chance,  or  to  the  overruling  Providence  of  God? 
But  can  this  be  a  doubtful  case?  Were  I  address- 
ing mjself  to  an  assembly  of  Atheists,  it  might  per- 
haps be  very  proper  to  exhibit  some  evidence  that 
the  world  we  inhabit,  that  the  wiilely  extended 
universe  did  not  originate  in  blind  chance  or  un- 
discerning  fatality.  But  for  the  audience  1  am  now 
addressing;,  this  cannot  l)e  necessary-  And  it  there 
be  a  God  who  made,  there  must  be  a  God  who 
governs  the  world.  To  suppose  tiiat  a  being  of  in- 
iinite  perfections  should  bring  into  existence  such  a 
world  as  ours,  and  such  creatures  as  we  are,  and 
then  to  dismiss  the  whole  from  his  care,  as  un- 
worthy of  any  particular  attention,  is  too  absurd  to 
be  admitted  by  any  reflecting  mind. 

Very  astonishing  indeed,  is  the  magnificence  and 
the  extent  of  the  visible  creation.  But  what  is  this 
earth  on  which  we  live?  What  are  all  the  planets, 
and  suns,  and  stars  in  the  illimitable  expanse  of 
heaven,  compared  with  the  human  mind? — a  mind 
originally  formed  in  the  image  of  tiie  all-perfect 
Creator — a  mind  capable  of  knowing,  and  loving, 
and  obeying  God,  and  of  being  endlessly  happy  in 
him!  Surely  such  a  mind  must  be  formed  for  some 
great — some  important  ])urpose.  And  I  may  ven- 
ture unhesitatingly  to  affirm,  that  it  is  a  purpose 
which  could  not  be  accomplished  without  the  sii- 


THE  DAY  OF  ADVERSITY.  393 

peiintendaiice  of  heaven.  And  this  is  the  same 
thing  as  to  say,  that  tlie  Great  Creator  is  also  the 
ruler  of,  the  world,  and  all  the  creatures  he  has 
brought  into  existence. 

Yes,  by  general  laws  operating  uniformly,  per- 
haps it  will  be  alledged.  And  what  are  we  to  un- 
derstand by  these  idolized  general  laws?  Any  in- 
herent virtue  or  power  residing  in  sluggish,  inert 
matter?  No,  my  brethren,  this  is  utterly  inconsis- 
tent with  all  the  known  properties  of  maiter  as  well 
as  with  the  decisions  of  the  profoundest  pliilosophy. 
To  mind  then,  we  must  undoubtedly  ascribe  the 
general  course  of  nature.  To  what  nrind? — to  the 
mind  of  a  creature?  Is  there  a  creature  in  the  uni- 
verse capable  of  superintendi)ig,  and  directing,  and 
controlling  all  the  revolutions  of  the  earth,  and 
skies,  together  with  all  the  actions  of  men,  so  as  to 
render  the  whole  subservient  to  any  particular  and 
important  purpose?  It  is  impossible.  No,  my  breth- 
ren: what  we  sometimes  call  the  laws  of  nature  are 
nothing  but  the  unremitting  agency  of  the  Almighty 
Creator^  or  in  other  words,  his  will.  For  when  he 
wills  an  event,  however  momentous  it  may  be,  it 
is  not  necessary  for  him  to  employ  any  intermediate 
agents,  in  order  to  accomplish  his  purpose.  He  has 
only  to  will,  and  it  is  done.  For  his  will  is  ir- 
resistibly efficacious  of  itself. 

And  if  there  be  a  general,  there  must  be  a  par- 
ticular Providence.  Can  a  ruler  of  any  description 
61 


394  THE  DAY  OF  ADVERSriV. 

exercise  a  government  over  a  nation  in  general, 
which  does  not  reach  the  individuals  of  which  that 
nation  is  composed?  As  soon  might  a  teacher  in- 
struct his  pupils  in  general,  without  instructing  a 
single  individual  of  his  whole  seminary. 

How  far  an  original  arrangement  might  be  so  ad- 
justed as  to  reach  the  diversified  cases  of  every  in- 
dividual, it  is  impossible  for  us  to  know.  Were  it 
possible  for  an  arrangement  of  this  nature  to  reach, 
and  direct  and  control  every  case,  and  every  event, 
so  as  to  render  each  subservient  to  the  great  pur- 
pose for  which  the  world  was  made,  and  man 
brought  into  existence,  this  would  be  Providence  in 
the  most  important  and  interesting  sense  of  that 
term.  This,  however,  appears  to  us  impossible. — 
When  we  consider  the  incalculable  number  of 
events  which  are  taking  place  every  moment,  and 
that  as  these  events  were  introduced  by  a  long 
series  of  preceding  events,  so  must  they  be  connec- 
ted and  blended  with  succeeding  events  in  forms  of 
endless  diversity;  to  suppose  a  simple  original  dis- 
position capable  of  reaching  and  governing  the 
whole,  seems  glaringly  absurd.  Were  this  the 
case,  miracles  and  extraordinary  interpositions  ex- 
cepted, it  must  have  been  to  us  and  to  the  whole 
creation,  the  same  thing  as  if  there  had  been  no 
God  ever  since  the  work  of  creation  was  effected. 
And  is  it  possible  for  any  theist,  especially,   is  it 


THE  DAY  OF  ADVERSITY. 


395 


possible  for  any  Christian  to  entertain  ideas  so  de- 
rogatory to  the  perfections  of  God  his  Maker? 

Very  different,  most  assuredly,  is  the  doctrine 
taught  in  the  holy  scri|)ture.  There  we  are  inform- 
ed, that  it  is  in  God  ive  live,  and  move,  arid  have 
our  being.  My  Father  loorketh  hitherto,  and  I  work, 
says  our  Saviour. 

Why  should  we  be  reluctant  to  acknowledge  the 
agency  of  God  upon  the  works  of  his  hands?  Why 
endeavour  by  vain  hypotheses  to  relieve  the  Al- 
mighty from  the  imaginary  burden  of  superintend- 
ing all  his  creatures,  and  the  minutest  event?  Is  it 
possible  for  any  one  who  has  thought  a  moment 
upon  the  interesting  case,  to  imagine  that  such  at- 
tention would  be  too  troublesome  for  him?  No  one 
who  has  any  just  ideas  of  his  Maker  can  entertain 
sentiments  so  utterly  irreconcileable  with  the  attri- 
butes of  an  all-perfect  character.  To  infinite  per- 
fection it  must,  most  undoubtedly,  be  as  easy  to  at- 
tend to  countless  myriads  of  worlds,  with  all  their 
inhabitants,  and  all  the  events  which  are  taking 
place  in  each,  as  to  attend  to  a  single  individual, 
or  event.  Do  any  imagine  that  such  attentions 
would  be  beneath  the  dignity  of  the  Great  Lord  of 
angels  and  men?  Beneath  the  dignity  of  the  Crea- 
tor to  superintend  the  work  of  his  own  hands,  or 
to  exercise  any  requisite  attention  to  any  thing 
which  he  has  thought  proper  to  bring  into  exis- 
tence!    This  is  more  than  absurd!     It  is  impious. 


396 


THE  DAY  OF  ADVERSITY. 


Would  it  be  more  honourable,  think  ye,  for  the 
Deity  to  sit  upon  the  circle  of  the  earth,  qy  to  reside. 
iu  heaven  in  a  state  of  entire  inactivity,  than  to  be- 
lieve him  to  be  exercising  a  continued  agency  in 
the  mana^iement  of  the  great  interesrs  of  the  uni- 
verse, which  he  has  been  pleased  to  bring  into  exis- 
tence.^ 1  am  really  at  a  loss  lo  know,  how  so  ab- 
surd a  sentiment  shouhl  meet  the  assent  of  any  ra- 
tional creature. 

We  are  not,  however,  left  to  rest  a  matter  of 
such  importance  upon  the  validity  of  these  arisju- 
ments,  conclusive  as  they  appear  to  be.  No^ 
we  have  in  the  holy  scriptures  line  upon  line;  evi- 
dences too  numerous  to  be  detailed,  and  too  point- 
ed and  direct  to  be  eluded,  to  establish  the  doctrine 
I  am  endeavouring  to  inculcate.  There  we  are  as- 
sured that  the  Providence  of  our  Almighty  Maker 
does  not  rest  in  generals,  but  extends  lo  all  things 
and  all  events,  the  most  inconsiderable,  not  excep- 
ted; that  not  a  sparrow  shall  at  any  time  wing  his 
fliiiht;  that  a  itair  of  our  head  shall  not  fall  to  the 
ground,  without  the  sui)eriniendance  of  our  lieaven- 
\y  Father.  "  h  there  evil  in  the  city  and  the  Lord 
hath  not  done  it?  I  make  peace  and  J  create  war;  I 
the  Lord  do  all  these  thinasy  But  it  is  not  necessary 
to  insist  upon  scripture  evidence;  it  is  so  unequivo- 
cal and  so  abundant,  that  he  that  runs  may  read 
it  in  passages  innumerable.  Nor  must  it  be  sup- 
posed that  the   divine  superintendance  extends  to 


THE  DAY  OF  ADVERSITY. 


397 


good  actions  alone.  As  God  cannot  be  tempted  to 
evil,  neither  tempteth  he  any  man.  We  must,  Uy 
no  means,  make  God  the  author  of  sin.  But  still 
he  is  pleased  to  control  and  overrule  sin  for  some 
valuable  purpose.  This  interesting  sentiment,  will 
not,  it  is  hoped,  he  called  in  question  by  anj  be- 
liever in  a  special  Providence.  Is  it  possible,  that 
any  one  of  this  description  should  consider  it  more 
hoiiourahh"  for  God  to  permit  sin,  permit  moral  evil 
to  spread  its  pestiferous  contagion  through  the  uni- 
verse, without  restraint  or  control,  than  to  suppose 
that  he  permits  it  with  a  design  to  render  it  subser- 
vient to  some  valuable  purpose?  Thus  it  appears 
to  me  with  resistless  evidence  that  the  present  un- 
happy contest  in  which  we  are  engaged  with  the 
greatest  naval  power  on  earth,  is  to  be  ascribed  not 
to  chance  or  fate,  but  to  the  Providence  of  God. 

11.  Let  us  then  inquire  for  what  purpose  this  ad- 
verse event  has  been  permitted  to  occur.  And  we 
ought,  certainly, to  be  modest  in  our  researches.  The 
great  volume  of  the  Divine  purposes  has  not  been 
opened  to  us.  That  it  is  intended  to  subserve  some 
beneficent  purpose  we  may  warrantably  conclude. 
For  God  is  love.  He  neither  delights  in  the  death 
nor  the  misei*}^  of  his  creatures.  In  the  eternal 
councils  this  unhappy  contest  may  form  a  connec- 
ting link  in  the  chain  that  reaches  to  that  happy 
period  when  nation  shall  rise  up  in  arms  against 
nation  no  more.     In  the  plan  adopted,  and  now, 


398 


THE  DAY  OF  ADVERSITY. 


there  is  reason  to  believe,  in  rapid  execution,  for  the 
overthrow  of  all  tyrannick  domination  over  the 
bodies  and  over  the  souls  of  men,  the  present  con- 
test may,  for  aught  we  know,  form  aL  essential 
constituent.  A  very  great  change  must  certainly 
take  place  in  the  religious,  and  very  probably  in 
the  political  state  of  the  nations  of  the  earth,  before 
the  long  expected  millenium  can  be  introduced — 
before  the  heathen  shall  be  given  to  our  Redeemer 
for  his  inheritance,  ayid  the  uttermost  parts  of  the 
earth  for  his  possession;  before  all  the  kingdoms  and 
states  upon  the  earth  shall  become  the  kingdoms  of 
God  and  of  his  Christ. 

But  whatever  views  of  this  nature  a  beneficent 
Deity  may  be  about  to  accomplish,  we  have  still 
abundant  reason  to  believe,  that  the  war  in  which 
we  are  engaged  with  Great  Britain,  is  intended  as  a 
punishment  of  both  nations  for  their  crimes.  Great, 
indeed,  have  been  the  privileges;  and  I  may  add, 
great  is  the  guilt  of  both. 

But  let  us  confine  our  views  to  our  own  country. 
Was  ever  a  nation  under  heaven  distinguished  by 
such  peculiar  tokens  of  the  Divine  favour?  Ah! 
could  we  behold  the  degraded  millions  of  our  fel- 
low-men who  are  groaning  under  the  iron  rod  of 
tyranny  and  oppression,  how  highly  should  we 
prize  the  civil,  and  may  I  not  add,  the  religious 
privileges  we  enjoy?  It  is  our  happy  lot  to  live  in 
a  land  of  gospel  vision.     We  enjo}'  the  unspeakable 


THE  DAY  OF  ADVERSITY.  399 

privilege  of  going  up  to  the  house  of  God,  to  hear 
his  word,  and  to  offer  up  our  thanksgivings  in  the 
name  of  his  Son  Jesus  Christ.  No  imperious  pon- 
tiff presumes  to  dictate  to  us  the  rule  of  our  faith, 
or  to  prescribe  to  us  the  forms  of  our  worship. — 
Every  man  is  allowed  to  tender  to  the  great  sov- 
reign  of  the  universe,  his  devoutest  homage  in  the 
way  that  is  most  agreeable  to  his  own  conscience, 
ivithout  any  to  make  Imn  afraid.  The  government 
under  w  hich  we  live  is  a  government  of  our  own 
choice.  The  laws  we  obey  are  the  laws  made  by 
our  own  representatives — by  the  men  of  our 
choice;  and  if  they  in  our  view,  at  any  time,  prove 
oppressive  or  injurious,  we  have  always  at  a  short 
interval,  an  opportunity  of  obtaining  relief  in  a  con- 
stitutional way.  Nor,  must  it  be  passed  over  in 
silence,  that  while  we  live  in  a  country  embracing 
all  the  various  fruits  and  treasures  of  the  earth,  an 
extensive  ocean  has  removed  us  to  a  happy  distance 
from  the  contentions  of  the  old  world.  Happy, 
surely,  must  be  a  people  in  such  a  state,  if  they 
know  their  own  happiness  and  be  disposed  to  im- 
prove as  they  ought  their  distinguished  advantages: 
And  what,  my  brethren,  are  the  returns  we  have 
made?  Have  we  rendered  unto  the  Lord  according 
to  the  blessings  afforded  us?  We  have  not.  When 
iveighed  in  the  balances  we  shall  he  found  wanting. 
What  means  tliat  spirit  of  atheism,  practical 
atheism  at  least,  which  seems  to  pervade,  to  an 


m 


^Q  THE  DAY  OF  ADVERSITY. 

alarming  depee,  all  ranks  and  orders  of  men 
among  us?  Read  our  j'uhlic  prints,  attend  to  tlie 
conversation  of  our  politicians,  and,  indeed,  of  all 
classes  without  distinction,  and  if  my  information 
be  correct,  you  will  seldom  find  in  either,  any  re- 
ference to  the  Providence  of  God.  Wise  counsel- 
lors, skilful  military  leaders,  numerous  and  brave 
troops — these  seem  for  the  most  part  to  be  accord- 
ing to  the  sentiments  of  our  people  in  general,  the 
great  bulwark  of  our  liberties.  Are  our  troops  suc- 
cessful? It  is  generally  ascribed  not  to  God,  but 
to  the  arm  of  flcsli.  Do  we  sustain  a  defeat?  It  is 
attributed  not  to  our  guilt,  nor  to  Providence.  In  a 
word,  the  Providence  of  God  in  those  instances,  is, 
as  far  as  I  have  been  able  to  learn,  seldom  recog- 
nized. All,  with  very  itw  exceptions,  is  ascribed 
to  the  wisdom,  the  valour^and  prudence  of  man,  or 
the  reverse:  but  nothing  to  the  ail-disposing  and 
governing  Providence  of  God.  And  shall  not  God 
be  avenged  of  such  an  atheistical  nation  as  ive  are^ 
But,  perhaps  it  will  be  said,  that  success  in  war,  or 
the  reverse  is  to  be  ascribed  to  man  only,  as  the 
means, or  second  cause,  without  any  intention  to  ex- 
clude a  first.  This,  I  doubt  not,  is  often  the  case; 
and  this  may  not  unfrequently  be  innocently  done. 
But,  surely,  on  great  and  solemn  occasions,  we 
ought  to  render  our  homage  to  the  Great  Ruler  of 
the  world,  in  the  most  explicit  language.  It  is  not 
sufficient  that  we  revere  rhc  majesty  of  heaven  in 


THE  DAY  OF  ADVERSITY  ^Q| 

our  hearts:  we  ou^^ht  also  to  acknowledge  him  in 
all  our  ways.  It  is  our  indispensable  duty  to  make 
mention  of  his  righteousness;  and  to  ascribe  our 
mercies  and  deliverances  to  him. 

That  there  are  multitudes  among  us  who  have 
never  seriously  thought  upon  the  subject,  is,  indeed; 
highly  probable;  multitudes  who  have  never  serious- 
ly enquired  whether  there  be  a  God  and  a  Provi- 
dence, or  whether  all  things  are  to  be  ascribed  to 
the  councils  and  the  arm  of  flesh.  And  is  not  this 
an  instance  of  very  culpable  omission?  In  such 
a  country  as  ours,  under  such  government  as  we 
enjoy,  in  the  midst  of  scenes  so  powerful  to  awaken 
all  the  springs  of  earnest  attention,  and  under  such 
heavens  as  encompass  the  earth,  how  is  it  possible 
for  any  man  to  be  inattentive  to  these  all-important 
considerations?  We  need  not  surely  think  it  strange, 
that  the  attention  of  such  unthinking  men  should 
be  roused  by  the  confused  noise  of  the  warrior,  and 
garments  rolled  in  blood. 

But  no  inconsiderable  number  have  thought  ou 
this  interesting  subject,  and  as  far  as  we  can  judge 
from  their  writings,  their  conversation,  and  their 
lives,  they  have  come  to  the  desperate  resolution  to 
set  themselves  in  direct  opposition  to  the  Providence 
of  their  Maker  in  any  proper  sense  of  that  term.— 
And  is  it  not  better  that  such  impious  men  should 
he  convinced  by  the  wide-wasting  desolations  of 
52 


^02  '^^^  ^^"^  ^^'^  AUVEUSITV, 

war,  that  the  Lord  reigneth,  than   live  and  die  in 
such  a  deplorable  delusion. 

Of  all  the  people  on  the  face  of  the  earth,  we  are, 
it  seems  to  me,  the  most  inexcusable  in  our  unbe- 
lief of  Divine  Providence.  Consider  the  circum- 
stances under  which  our  fathers  took  possession  of 
this  country.  Could  any  thing  but  the  Providence 
of  God  have  protected  and  supported  them,  and 
driven  out  the  numerous  bands  of  the  heathen  be- 
fore them?  Consider,  especially,  our  situation  at  the 
commencement  of  the  late  revolutionary  war.  With- 
out government,  without  arms,  without  any  ade- 
quate resources  of  our  own,  how  did  we  obtain  the 
victory  over  the  most  potent  naval  power  on  the 
face  of  the  earth?  Was  it  by  our  own  wisdom,  or 
might,  or  exertions?  Surely  not:  What  was  it 
that  infatuated  the  councils  of  Britain,  brought  to 
light  her  secret  plots  of  most  dangerous  tendency, 
and  rendered  her  victories  the  means  of  subsequent 
defeat,  and  made  the  winds  and  waves,  the  descend- 
ing rains  and  swelling  rivers  fight  for  us?  Was  it 
chance  or  fate,  or  our  own  wisdom,  or  heroic  enter- 
prize?  No  my  brethren:  It  was  Providence,  the 
Providence  of  God  our  Maker,  whom  tne  winds 
and  the  sea  and  all  nature  obey.  Had  we  been 
left  to  the  ordinary  course  of  events — had  it  not 
been  for  very  peculiar  interpositions  of  Divine  Pro- 
vidence, we  had  been,  no  doubt,  this  day  in  a  state 
of  miserable  thraldom — hensers  of  wood  and  drawers 


THE  DAY  OF  ADVEHSITY.  4Q3 

of  water  for  Great  Britain.  And  shall  we  be  per- 
mitted to  forget  this  great  deliverance  with  im- 
punity? 

What,  my  brethren,  are  we  to  suppose  were  the 
designs  of  the  Ruler  of  the  world  in  his  favourable 
dispensations  of  Providence  towards  us?  Was  it 
that  we  might  riot  upon  the  riches  of  a  fertile  soil  for 
a  few  days,  without  any  regard  to  the  great  design 
of  life?  Was  it  that  we  might  become  a  great  and 
flourishing  nation  of  Atheists?  Was  it  on  account 
of  any  or  all  the  temporal  advantages  attached  to 
our  distinguished  lot?  No:  it  was,  undoubtedly, 
with  an  ultimate  reference  to  the  great  interests  of 
a  future  state.  Separate  from  these  all-important 
interests,  it  is  of  very  little  consequence  whether  we 
are  poor  or  rich,  honored  or  despised,  in  full  pos- 
session of  all  the  rights  of  men,  or  in  a  state  of 
miserable  thraldom.  For  the  very  fashion  of  this 
earth  passeth  aivay. 

x\nd  now,  my  brethren,  let  us  ask  ourselves,  have 
we  been  attentive  to  the  great  interests  of  eternity? 
Have  we  glorified  God  by  obeying  the  gospel  of 
his  Son?  Have  we  been  led  by  our  deliverance 
from  the  most  iniquitous  impositions  of  Great  Bri- 
tain, to  appreciate  more  highly  our  deliverance  from 
the  thraldom  of  sin  revealed  to  us  in  the  gospel  of 
Christ?  Has  this  been  a  general  case  in  our  high- 
ly favoured  country?  Far  from  it.  No  wonder 
then  that  we  should  be  again  embroiled  in  war. — 


404  '^^^  ^^Y  ^^'  ADVKRsrrv. 

It  is  not  my  intention  to  represent  our  people  as 
more  irreligious  than  other  nations  of  the  earth. — 
Nay,  I  am  disposed  to  hope  that  the  reverse  is  the 
case;  that  we  may  justly  be  classed  with  the  most 
religious.  But  this  is  not  enough.  Our  privileges 
are  pre-eminent;  and  such,  also,  may  it  reasonably 
be  expected  our  piety  should  be.  And  if  this  is  not 
the  case,  the  God  of  heaven  must  undoubtedly  have 
a  just  ground  of  controversy  with  us. 

That  the  great  interests  of  vital  piety  are,  upon 
the  whole,  slowly  gaining  ground  in  our  country, 
I  am  disposed  to  admit.  But  what  multitudes 
among  us,  are  living  without  God  in  the  world? — 
What  multitudes  are  living  in  a  state  of  astonishing 
indifference  to  every  thing  sacred  and  future?  And 
even  among  those  who  profess  to  believe  the  truth 
of  the  gospel,  what  a  large  proportion  there  are  who 
set  at  defiance  all  its  holy  requisitions?  Nor  is  the 
rmmber  by  any  means  inconsiderable,  who  have  set 
themselves  in  direct  opposition  to  the  holy  religion 
of  Jesus  Christ. 

Tell  it  not  in  Gath,  puhlish  it  not  in  the  streets  of 
Askelon.  The  loud  cry  of  European  Edom  against 
the  Church  of  Christ,  Raze  it!  raze  it  to  the  foun- 
dations thereof!  has  been  echoed,  and  re-echoed  in 
our  highly  favoured  country.  And  is  it  strange  that 
we  should  be  in  a  state  of  war? 

Far  am  I  from  wishing  to  represent  our  people  as 
more  abandoned  in  morals  than  other  nations.  But 


THE  DAY  OF  ADVEKSll  Y.  405 

if  the   blasphemies  which    every   day   insult  the 
heavens;  the  curses  which  every  day  are  denounced 
against  the  life  and  soul  of  a  brother;  if  all  the  in- 
stances of  injustice,  violence  and  oppression,  with 
all   the   works  of  darkness    and   of  shame    were 
brought  to  li^ht;  if  all  our  crimes  of  every  descrip- 
tion were    called  forth  and  exhibited  at  once    to 
our  astonished   view,  instead  of  thinking  it  hard 
that  we  are  involved  in  a  calamitous  war,  we  should 
perceive  abundant  reason  to  bless  God  that  our  si- 
tuation is  not  worse  than  it  is.     But  admitting  the 
justice  of  our  sufferings  in  this  instance,  what  ground 
have  we,  perhaps  it  will  be  demanded,  to  expect  a 
reformation  in  consequence  of  so  dreadful  a  scourge? 
What  reason? — alas,  my  brethren,  I  can  hardly  un- 
dertake to  make  a  reply  to  this  interesting  inquiry. 
My  spirits  are  overwhelmed  with  trembling  awe  in 
this  instance.     Oh!  how  often  have  guilty  nations 
been  most  severely  chastised  and  yet  not  reformed 
at  all.     How  often  have  guilty  nations  proved  ab- 
solutely incorrigible   under   the  chastising  rod   of 
heaven?     JV/iy,  says  the  God  of  Israel,  to  his  once 
peculiar  people,  will  ye  be  smitten  any  more,  ye  will 
revolt  more  and  more.     Perhaps  an  event  more  to 
be  dreaded  than  war,  and  famine,  and  pestilence, 
and  all  the  scourges  ever  employed  by   righteous 
heaven,  for  the  reformation   of  any   people  may 
await  us.     It  may  be,  that  we  shall  be  left  as  se- 
'lU'e,  as  careless  with  respect  to  future  interests,  a5 


406 


THE  DAY  OF  ADVERSlfy. 


impious,  and  vicious  as  we  are  now.  Instead  of 
being  reformed,  it  may  be,  that  as  a  nation,  we  shall 
be  given  up  to  blindness  of  mind,  and  to  a  hard,  un- 
feeling heart.  But,  however,  that  may  be,  I  under- 
take to  affirm,  that  the  present  calamitous  dispensa- 
tion if  suitably  improved,  is  happily  calculated  to 
promote  the  great  work  of  reformation  in  our 
country. 

Make  the  supposition,  that  the  transgressor  could 
see  the  arm  of  the  Z/0?y/ stretched  out  to  punish  him 
for  his  crimes.  Make  the  supposition,  that  upon 
the  commission  of  a  crime,  he  should  hear  a  voice 
from  heaven — Do  not  that  abominable  thing  which 
I  hate.  Would  it  be  possible  for  any  one  to  doubt, 
whether  such  a  dispensation  would  have  a  tendency 
to  reform  him  from  his  crimes?  Well:  any  ca- 
lamity inflicted  upon  an  individual  or  a  nation  for 
sin,  is  in  the  estimation  of  an  enlio;htened  mind, 
the  arm  of  the  Lord  stretched  out — is  a  voice  from 
heaven — Do  not  that  abominable  thing  which  I  hate. 

And  shall  it  be  in  vain?  Can  any  of  you  resist 
the  motives — the  numerous  and  urgent  motives  to 
repentance,  and  amendment  of  life  now  addressing 
us?  After  a  long  peace  and  almost  unexampled  pros- 
perity, we  are  now  involved  in  a  calamitous  war, 
a  war  to  which  we  can  see  no  very  probable  ter- 
mination, a  war  that  has  already  cost  us  dear — cost 
us  thousands  of  valuable  lives  to  mention  nothing 
more — a  war  that  has  removed  from  our  society  a 


THE  DAY  eF  ADVERSITY.  4()7 

number  of  our  dearest  friends  and  relations.  And 
whilst  they  are  standing  in  the  breach  for  us,  while 
they  are  generously  undergoing  all  the  hardships  of 
military  life,  and  exposing  themselves  to  all  the 
dangers  of  the  field  of  battle  for  us,  shall  we  be 
insensible  and  inactive?  Shall  we  not,  while  per- 
mitted to  live  at  our  ease  at  home,  adopt  the  most 
effectual  measures  in  our  power  for  obtaining  de- 
liverance from  so  calamitous  a  state?  I  must  add, 
should  the  unhappy  contest  be  prolonged,  it  is 
highly  probable,  that  some  of  the  people  present 
may  yet  fall  victims  to  the  devouring  sword.  Let 
none  imagine  that  it  is  our  wish  to  excite  any  un- 
necessary apprehension  in  the  mind  of  any  indi- 
vidual present.  Much  less  is  it  our  wish  to  dis- 
courage an  individual  from  hazarding  every  thing^ 
in  defence  of  his  country.  Our  country  is  invaded 
and  must  be  defended,  let  that  defence  cost  what  it 
may.  But  as  on  this  subject,  there  is  not,  that  I 
know  of,  any  diversity  of  sentiment,  f  consider  it  un- 
necessary to  say  any  thing  more.  No:  when  called 
upon  by  the  laws  of  your  country,  take  the  field  in 
defence  of  your  civil  immunities,  in  defence  of  all 
that  is  most  dear  to  an  American.  I  not  only  wish 
you  to  go;  but  to  go  cheerfully.  But  I  wish  you 
to  unite  the  sword  of  the  Lord  with  the  sword  of 
Gideon,  and  to  go  forth  trusting  not  in  the  numbers 
or  valour  of  our  troops,  but  in  the  God  of  hosts;  1 
wish  you  to  go  forth  ready  and  willing,  if  God  !?o 


408  "^'HE  DAv  or  AUVEKsn^. 

order  it,  to  die  in  your  country's  cause.  It  we  aro 
prepared  for  death,  it  is  certainly  a  matter  of  very 
inferior  consequence,  whether  we  die  on  a  bed  of 
down  or  on  the  field  of  battle.  And  should  the 
reverse  be  the  case,  what  will  a  few  days  add- 
ed to  a  life  of  impiety  avail?  What  advantage 
would  it  be  to  descend  from  the  arms  of  our  friends 
to  the  gloomy  territories  of  everlasting  discord— 
the  dismal  abodes  of  everlasting  contention  and 
strife  and  war,  war  with  God,  and  war  with  one 
another? 

Let  none  suppose  that  a  regard  to  the  great  in- 
terests of  eternity,  would  unnerve  the  arm  in  the 
day  of  battle.  Should  a  man  avoid  all  considerations 
of  this  nature,  previous  to  the  hour  of  alarm,  how 
does  he  know,  but  as  is  often  the  case  with  a 
dying  sinner,  the  terrors  of  death  and  hell  may  rush 
upon  him  in  an  instant  and  overwhelm  his  heart? 
Would  religion  make  you  faint-hearted  in  the  time 
of  danger?  The  ivicked,  not  unfrequently,  Jleeih 
when  no  man  pursueth;  but  the  righteous,  they 
who  truly  fear  God  are  bold  as  a  lion.  What 
though  a  thousand  fall  on  his  right  hand,  and 
ten  thousand  07i  his  left,  he  shall,  if  it  is  best, 
be  preserved  in  perfect  safety;  but  if  not,  should 
he  also  fall  a  sacrifice  to  the  cause  of  his  country, 
it  will  be  no  real  disadvantage  to  him.  He  will 
only  die  that  he  may  enter  upon  a  better  life.— 


THE  DAY  OF  ADVERSITY.  4Q9 

That  he  may  exchange  the  clangors  of  war  for 
the  songs  of  angels,  and  the  spirits  of  just  men 
made  perfect. 

Does  the  sentiment  T  am  endeavouring  to  up- 
hold need  proof?  Several  instances  might  be  men- 
tioned in  support  of  it,  were  it  necessary. 

In  the  day  of  adversity  consider.  It  is,  certainly, 
incumbent  on  every  man  to  consider  his  situation, 
his  temptations  and  duty  in  every  condition  of  life, 
how  prosperous  soever  it  may  be.  But  prosperity 
has  for  the  most  part  a  stupifying  effect  upon  man- 
kind. Adversity,  however,  is  happily  calculated  to 
bring  us  to  serious  reflection.  Have  you,  my 
brethren,  ever  seriously  taken  into  consideration  this 
alarming  thought,  I  have  reason  from  what  I  suf- 
fer, to  fear  that  the  God  of  heaven  is  displeased 
with  me?  From  the  judgments  abroad  in  our 
country,  we  have  reason  to  fear  that  the  God  of 
heaven  is  displeased  with  its  inhabitants.  Oh! 
when  the  tokens  of  divine  displeasure  wave  in  the 
banners  of  an  invading  enemy  and  rest  upon  the 
graves  of  our  friends  and  fellow-citizens,  is  it  not 
time  to  lift  our  eyes  and  our  hearts  in  humble,  fer- 
vent supplication  to  God  for  relief? 

What  means  the  presence  of  this  numerous  au- 
dience. Waked  to  serious  reflection  by  the  loud  call 
of  adversity;  have  you  then  come  into  this  house  of 
the  Lord  in  the  character  of  humble  supplicants,  to 
unite  in  the  all-prevailing  energies  of  prayer  for 
53 


4|,|Q  THE  DAY  OF  ADVERSITY. 

yourselves,  for  your  country,  and  all  that  is  most 
dear  to  you  on  earth?  It  is  well.  He  is  a  God  of 
mercy.  And  prayer — the  prayer  of  faith  and  sin- 
cerity, is  very  powerful,  nay  it  is  altogether  irresis- 
tible. And  we  are  assured,  that  if  a  maii^s  ways 
please  the  Lord,  he  maketh  his  enemies  to  he  at 
peace  with  him.  To  this  general  declaration  there 
may  be  some  exceptions.  According  to  its  real  im- 
port, however,  it  cannot  fail.  But  remember,  that 
if  we  regard  iniquity  in  our  heart,  the  Lord  has  not, 
promised  to  hear  us.  He  may,  indeed,  as  a  token 
of  his  regard  to  genuine  devotion,  reward  with  the 
blessing  of  external  peace,  even  the  semblance  of  it. 
Ahab's  humiliation  may  be  introduced  as  an  in- 
stance. It  was  only  apparent,  not  real.  And  yet 
on  account  of  his  humiliation  the  impending  stroke 
was  suspended.  But  we  live  in  gospel  times. — 
More,  therefore,  may  reasonably  be  expected  of  us 
than  of  Ahab:  more,  it  appears  to  me,  may  reason- 
ably be  expected  of  us,  than  of  God's  once  peculiar- 
ly favoured  people,  or  any  other  nation  now  on  the 
face  of  the  globe.  Let  us  not  then  rest  in  any 
thing  short  of  a  general  reformation  of  heart  and 
life. 

In  the  day  of  adversity  consider.  Consider 
seriously  and  impartially  our  guilt,  our  danger,  our 
duty.  Is  there  reason,  my  brethren,  to  apprehend 
that  God  Almighty  is  displeased  with  us? — dis- 
pleased with  us  as  individuals  or  as  a  nation.-'    And 


THE  DAY  OF  ADVERSITY. 


411 


can  any  rest  easy  in  such  alarming  circumstances? 
If  the  God  who  made  us  be  displeased  with  us, 
what  avails  the  approbation  of  the  whole  earth!— 
His  favour  is  better  than  life,  but  his  frowns  are 
worse  than  death.  If  God  be  displeased  with  us 
as  a  nation,  what  avails  the  arm  of  flesh?  Resf  not 
until  you  have  an  evidence  that  God  is  reconciled 
with  you.  Rest  not  until  his  displeasure  shall  bo 
removed  from  the  country  in  which  we  live.  Look 
forward  to  eternity.  Can  you  bear  his  everlasting 
displeasure.  Look  abroad  through  our  country,  and 
behold  the  various  and  complicated  distresses  to 
which  many  of  our  fellow-citizens  are  at  this  mo- 
ment exposed.  Look  around  you  in  this  assembly 
and  consider  how  many  of  your  dearest  relations 
may  be  quickly  torn  from  vour  arms  and  exposed 
to  the  greatest  hardships  and  dangers  in  defence  of 
our  country,  and  repent.  Call  upon  God  with  a 
persevering  earnestness  in  this  our  day  of  adversity. 
Let  ever_y  one  examine  himself,  consider  what  he 
hath  done  amiss,  and  amend  his  life.  And  let 
every  one  use  his  utmost  efforts  to  promote  the 
great  work  of  reformation  among  his  fellow  citizens, 
as  far  as  his  influence  may  extend.  Thus  let  us 
all  in  our  several  places  and  relations  unite  in  the 
most  strenuous  exertions  in  the  great  cause  which 
demands  our  particular  attention  in  this  our  day  of 
adversity.     And  let  us  not  rest  until  the  ground  of 


412  '^«E  DAY  OF  ADVERSITY. 

.  the  Lord's  controversy  with  us  shall  be  removed, 
until  his  displeasure  shall  be  turned  away,  and  un- 
til he  shall  make  our  enemies  to  be  at  peace  with  its. 
Thus  in  the  dap  of  adversity  consider. 


SERMON  XXVi. 

RExMEMBRANCE  OF  MINISTERS. 

Heb.  xxiii.  7. 

Remember  them  which  have  the  rule  over  you,  who  have  spoken 
unto  you  the  word  of  God;  whose  faith  follow,  considering  the  end 
of  their  conversation. 

When  a  beloved  friend  or  relative  is  taken  from 
us,  and  laid  in  the  dust,  to  remember  him  is,  in- 
deed, easy  as  well  as  natural.  I  make  no  doubt, 
but  your  much  esteemed  Pastor  has,  since  you 
heard  of  his  appart^ntly  untimely  death,  been  much 
in  your  thoughts.  The  impressive  sermons  you 
have  heard  him  preach,  his  friendly  counsels  and 
advice,  together  with  his  dignified  aspect  and  truly 
ministerial  deportment,  will,  it  is  probable,  fre- 
quently occur  to  your  recollection,  while  you  live. 
This,  however,  you  will  permit  me  to  observe,  is  far 
from  being  all  that  is  required  in  the  words  of  our 
text.     It  is  your  duty  to  obey  as  well  as  remember 


414  REMEMBRANCE  OF  MINISTERS- 

the  doctrines  of  the  gospel  you  have  heard  him 
preach,  and  to  imitate  his  Christian  example — to 
follow  him  as  he  followed  Christ.  And  happy  would 
I  think  myself,  should  it  be  in  my  power  to  ex- 
hibit the  interesting  subject  jn  a  light  calculated  to 
afford  any  assistance  in  this  great  concern.  Re- 
member them  which  have  the  rule  over  you,  or  as 
the  original  might  be  rendered,  your  rulers  or  guides. 
From  the  last  clause  of  the  text,  it  appears  that  it 
was  not  living  rulers  or  guides  the  apostle  had  in 
view,  for  the  term  which  he  employs,  has  an  evi- 
dent reference  not  to  the  general  tenor,  but  to  the 
termination  of  this  ministerial  course;  and  this  there 
is  reason  to  think,  was  exemplary  in  the  highest 
degree;  for  they  are  thought  to  have  sealed  the 
truth  with  their  blood.  Remember  them  which  once 
had  rule  over  you.  Yes,  my  brethren,  remember 
your  Smith  as  well  as  your  Lacy. 

Remember  your  Smith;  a  name  dear  to  thousands 
in  our  country,  and  still  dear  to  a  number  in  this 
audience.  He  was,  indeed,  a  burning  and  shining 
light.  And  it  was  the  privilege  of  some  of  you  to 
rejoice  in  his  light — to  live  under  his  efficacious 
ministry:  and  this  must  have  been  a  distinguished 
privilege.  I  have,  if  I  mistake  not,  heard  greater 
orators — preaehers  of  more  profound  penetration, 
of  a  more  brilliant  imagination,  and  superiorto  him 
in  any  particular  qualification,  unless  the  fervour  of 
his  piety  be  an  exception.  But  a  preacher  possessing 


REMEMBRANCE  OF  mNISTERS.  4|5 

every  ministerial  qualification  in  a  degree  so  emi- 
nent, I  have  never  known.  Nor  do  I  ever  expect 
again  to  hear  a  preacher,  whose  discourses  will  be 
equally  calculated  for  the  learned  and  unlearned, 
the  rich  and  the  poor,  the  devout  christian  and  the 
abandoned  profligate,  in  a  word,  for  every  cha- 
racter and  description  of  men.  I  need  hardly  ob- 
serve to  this  audience,  that  he  was  the  most  dis- 
tinguished instrument  in  promoting  the  late  glori- 
ous revival  in  our  church.  A  revival  which  is  said 
to  have  begun  under  his  ministry,  and  the  fruits 
of  which  are  still  visible  in  many  of  our  churches. 
Methinks  I  still  see  him  stand  the  accredited  am- 
bassador of  the  Great  King  of  Kings  and  Lord  of 
Lords,  while  every  feature  and  every  muscle  of 
his  face,  every  word  and  action,  as  well  as  the 
lightning  of  his  eyes  seem  to  bespeak  a  soul  on  fire. 
Methinks  I  still  hear  his  impressive  voice  denounc- 
ing in  tones,  awful  as  the  thunders  of  Sinai,  the 
terrors  of  the  Lord  against  the  ungodly,  or  in  ac- 
cents soft  and  melodious  as  the  harp  of  an  angel, 
proclaiming  the  tender  compassions  of  a  dying 
Saviour.  But  now  he  is  gone  the  ivay  of  all  the 
earth.  No  more  shall  we  see  collected  multitudes 
hang  with  profoundest  attention  upon  the  accents 
of  his  lips;  or  all  dissolved  in  tears,  while  he  en- 
treats the  guilty  not  to  die,  not  to  plunge  them- 
selves into  that  ruin  which  the  finally  impenitent 
cannot  escape.  And  even  before  his  departure  from 


416  REMEMBRANCE  OF  MINISTERS. 

our  world,  he  was  by  an  unsearchable  Providence 
removed.  I  had  almost  said,  torn  away  from  a  be- 
loved and  affectionate  people. 

But  a  number  of  you  will,  we  hope,  re  n ember 
the  word  of  God  spoken  by  him  unto  yon,  andfol- 
loiv  his  faith,  considering  his  conversation.  That 
he  lived  a  life  of  fervent  as  well  as  exemplarv  pietv, 
we  have  satisfactory  evidence.  But  I  have  no  par- 
ticular account  of  the  state  of  his  mind,  in  his  last 
hours.  His  death  was  sudden,  and  the  disease  to 
which  he  fell  a  victim,  extremely  debilitating:.  I 
have,  however,  in  possession,  a  letter  in  which  he 
gives  an  account  of  his  exercises  in  the  time  of  a 
precedino;  dangerous  illness.  In  this  letter,  after  an 
interesting  account  of,  I  think,  a  hard  conflict,  he 
assures  us  that  he  was  "  enabled  to  triumph  over 
all  the  terrors  of  death  and  the  grave." 

But  it  is  your  late  worthy  pastor,  that  you  are 
more  particularly  called  upon  to  remember,  on  this 
occasion,  Mr.  Lacy's  talents  as  a  preacher,  were 
good.  Altliough  he  was  destitute  of  the  advan- 
tages of  an  early  education,  and  for  the  greater 
part  of  his  life,  encumbered  with  employments 
which  rendered  it  impossible  for  him  to  furnish  his 
mind  with  those  various  treasures  of  knowledge, 
human  and  divine,  which  it  is  at  least  desirable, 
that  a  preacher  should  possess,  yet  his  cpialifica- 
tions  for  the  office  he  sustained,  were  respectable- 
Among  these,   his  piety  should  be  distinguished  as 


REMEMBRANCE  OF  MINISTERS.        41 7 

eminent.  Under  the  influence  of  strong  affections 
he  sometimes  rose  very  high.  Oi"  I  his  1  could  men- 
tion several  remarkable  instances.  It  maj  how- 
ever, be  sufficient  to  take  notice  of  one.  Some 
years  ago  there  was  in  Rockbridge  and  some 
contiguous  counties,  a  considerabh^  degree  of  reli- 
gious excitement.  The  Synod  of  Virginia  had  met 
at  Lexington,  The  Lord's  SupjDer  was  adminis- 
tered on  the  Sabbath;  and  on  Monday  Mr.  Lacy 
was  called  upon  to  address  an  audience,  of  not  less, 
I  suppose,  than  2000  people.  His  discourse  was  a 
word  in  season  and  in  power.  I  could  not  observe 
an  individual  in  that  numerous  assembly,  who  ap- 
peared inattentive  or  unimpressed.  It  was  a  dis- 
course that  will,  I  doubt  not,  be  remembered  by  a 
large  number  of  his  hearers,  as  long  as  they  live. 
Never  sliall  I  forget  with  what  a  moving  emphasis 
he  exclaimed  toward  the  end  of  his  discourse, 
Where  is  the  Lord  God  of  Elijah!  He  was,  most 
undoubtedly,  there  to  assist  his  servant  to  declare 
wath  extraordinary  energy,  his  holy  word. 

He  was,  as  far  as  I  can  judge,  a  faithful  preacher, 
a  workman  that  needed  not  to  be  ashamed,  rightly 
dividing  the  word  of  truth.  To  say  great  or  shining 
things,  did  not  appear  to  be  his  aim.  He  seemed  to 
forget  himself,  'and  think  of  nothing  but  his  hearers 
and  his  God.  Far  from  adorning  his  discourses  with 
the  tinsel  of  human  eloquence,   his  language   was 

always  plain,  and  often   forcible.  He  did  not  shtm 
54 


418  REMEMBRANCE  OF  MINISTERS. 

to  declare  the  whole  counsel  of  God,  out  of  respect 
to  any  man.  His  preaching  was  at  once  happily 
calculated  to  alarm  the  secure,  and  to  comfort 
mourners  in  Zion;  happily  calculated  to  instruct 
the  most  ignorant  in  his  audience,  brought  down 
even  to  the  conceptions  of  the  poor  African;  and 
here  I  must  take  the  liberty  to  observe  that  when 
addressing  that  class,  he  seemed  for  the  most  part, 
to  rise  above  himself. 

He  was  also  a  successful  preacher.  He  has,  I 
am  disposed  to  think,  left  few  if  any,  behind  him, 
whose  labours  in  the  gospel,  have  been  more  blessed. 
In  the  revival  already  mentioned,  lie  was,  I  am  well 
assured,  a  distinguished  instrument.  Labouring 
with  all  his  might  in  the  pulpit  and  out  of  the  pul- 
pit, night  and  day,  as  he  had  opportunity,  for  the 
conversion  and  salvation  of  perishing  sinners.  He 
was  punctual  in  attending  the  meetings  of  the  ju- 
dicatures of  the  church  to  which  he  belonged,  as 
well  as  of  the  board  of  trustees  of  this  Seminary. 
In  a  word,  his  heart  and  his  hand  seemed  to  be  al- 
ways ready  for  every  good  work. 

But  now  he  also  is  gone, — gone  the  way  of  all 
the  earth.  You  will  see  his  face  and  hear  his 
voice  no  more  in  this  world.  Remember  them  that 
once  had  the  rule  over  you,  who  once  spoke  the 
word  of  God  unto  you.  Remember  him!  perhaps 
some  of  the  people  of  this  audience  are  ready  to 
exclaim, — Yes,  we  can  never  forget  the  dear  man. 


REMEMBRANCE  OF  MINISTERS.  4|9 

who,  under  God,  was  the  means  of  opening  our 
eves  and  bringing  us  to  the  knowledge  of  ourselves 
and  of  our  Saviour.  His  name,  embahned  h)  the 
tenderest  recollections,  will  ever  rest  upon  our 
hearts.  Well,  remember  him,  then,  and  the  word 
that  was  rendered  the  power  of  G(>d  to  your  sal- 
vation, TinA  follow  his  faith  considering  the  end  of 
his  conversation.  Follow  him  as  he  was  a  follower 
of  Jesus  Christ.  Should  )ou  at  any  time  be  in 
danger  from  manifold  temptations,  consider  the 
faithful  warnings  he  has  given  you.  Should  you 
find  yourselves  sinking  into  a  criminal  remissness, 
remember  his  prayers,  and  his  tears,  and  tender 
solicitude  for  you;  and  follow  his  faith  in  life  and 
in  death.  I  have  not  seen  a  very  particular  ac- 
count of  his  last  hours.  But  from  every  thing  I 
can  collect,  he  died  as  he  lived,  in  a  truly  christian 
manner.  Not  long  before  his  departure  he  said, 
he  was  not  afraid  to  die — that  his  trust  and  confi- 
dence were  greater  than  he  had  anticipated  in  the 
time  of  health.  His  sufferings  were  great,  but  he 
bore  all  with  exemplary — vvith  a  truly  christian  pa- 
tience. To  be  thus  suddenly  and  violently  torn 
away  from  his  absent  family  and  congregation  was, 
certainly,  a  hard  trial,  but  thanks  be  to  God  who 
supported  him  under  it,  and  gave  him  the  victory 
through  our  Lord  Jesus  Christ. 

But,  secure  sinners,  I  tremble   for  you.      What 
will  now  become  of  you?     Who  will  now  address 


^20        REMEMBRANCE  OF  MINISTERS. 

yon  ill  the  commanding  energies  of  irresistible  ter- 
ror, and  snatch  you  as  a  brand  from  the  burning? 
I  am  much  afraid  that  you  will  sleep  on  and  take 
your  rest,  broken  and  disturbed  as  it  may  some- 
times be  by  an  accusing  conscience,  until  you  shall 
be  awakened  to  see  your  heaven  forever  lost.  But 
we  must  not  absolutely  despair  of  you.  It  is  a  com- 
mon remark  that  children  derive  not  unfrequently 
eternal  advantage  from  the  long  recollected  instruc- 
tions of  their  parents,  after  their  heads  have  been 
covered  with  the  clods  of  the  valley.  And  may  we 
not  hope  that  such  will  be  the  case  with  you? — 
Remember  then  the  solemn,  the  faithful,  and  the 
reiterated  warnings  he  has  given  you,  and  repent 
and  turn  to  the  Lord  before  it  shall  be  forever  too 
late. 

Trembling  penitent,  who  will  now  conduct  your 
feet  in  the  way  of  life?  No  longer  will  it  be  in 
your  power  to  approach  your  pastor  with  the  all- 
interesting  inquiry.  What  must  I  do  to  be  saved? 
Nor  will  the  disconsolate  believer  have  any  future 
opportunities  of  approaching  liim  for  a  solution  of 
his  perplexities  and  doubts,  how  distressing  soever 
they  may  be.  No:  his  time  for  doing  any  thing  for 
the  people  entrusted  to  his  pastoral  care  is  now 
ended;  and  your  opportunities  of  derivini:  any  ad- 
vantages from  his  ministry,  unless  it  be  in  way  of 
recollection,  are  past  and  gone  forever.  Remember 
then  him  whose  delight  it  was  to  display  the  riches 


REMEMBRANCE  OF  mNlSTERS.  42I 

of  redeeming  grace  to  you,  and  who  had  the  tongue 
of  the  learned  to  speak  a  word  in  season  to  the 
iveary  and  heavy  laden  sinner;  and  follow  his  faith. 
Make  the  righteousness  of  the  great  Redeemer,  as 
he  did,  the  foundation  of  your  hope  in  life  and  in 
death.  And  your  last  end,  there  is  reason  to  hope, 
will  be  like  his. 

It  must,  certainly,  be  the  indispensable  duty  of 
every  member  of  this  congregation,  to  consider 
seriously  this  afillictive  dispensation.  Is  it  a  token 
of  any  particular  displeasure  against  the  people 
once  entrusted  to  his  pastoral  care?  This  we  can- 
not undertake  to  affirm.  There  is,  however,  it  ap- 
pears to  me,  some  reason  to  fear  that  this  may  be 
the  case.  To  enjoy  the  labours  of  a  faithful  pastor 
is,  certainly,  a  great  privilege.  And  according  to 
our  privileges  will  be  the  account  we  shall  have  to 
render  to  our  Maker  and  our  Judge  at  the  last  day. 
He  was  taken  off  in  the  midst  of  his  usefulness. — 
Since  I  have  had  the  happiness  of  an  intimate  ac- 
quaintance with  him,  he  appeared  to  me  to  be 
making  very  considerable  advances  not  only  in 
piety,  but  also  in  ministerial  qualifications.  As  he 
approached  the  termination  of  his  course,  his  pub- 
lic addresses  became  more  earnest  and   impressive. 

In  his  manner,  the  last  year  of  iiis  life,  there  was 
something,  that  to  me  at  least,  was  peculiaiiy  in- 
teresting. It  appeared  like  some  of  the  last  efforts 
of  a  faithful  pastor  for  his  beloved  people.     And 


422  llIiMEMBRANCE  OF  MINISTERS. 

such  I  have  reason  to  think  were  his  own  impres- 
sions. You  will,  I  doubt  not,  generally  remember 
his  introduction  to  his  last  sermon  but  one  deliver- 
ed in  this  place.  "  I  have  been  thinking  if  this 
were  the  last  sermon  I  should  ever  preach  to  you, 
what  would  be  the  most  proper  subject."  And  I 
think  he  intimated  that  it  would  probably  be  one 
of  his  last  sermons.  And  though  I  cannot  say,  that 
in  a  sentimental  view  it  was  superiour  to  his  ordin- 
ary performances,  yet  in  that  discourse,  and  more 
especially  in  subsequent  addresses,  there  was  some- 
thing peculiarly  interesting — mon^  of  heaven,  if  I 
may  be  allowed  the  expression,  than  is  often  to 
be  found  in  similar  addresses  from  a  preacher  to  his 
people.  But  sink  not  into  despondency.  When 
our  Redeemer  saiv  the  people  scattered  as  a  Jlock 
having  no  shepherd,  he  had  compassion  on  them. — 
And  he  is  the  same  yesterday,  to-day,  and  forever. 
Pray  ye  then  the  Lord  of  the  harvest  that  he  would 
send  forth  labourers  into  his  harvest.  And  parti- 
cularly that  he  would  appoint  you  another  pastor 
after  his  oivn  heart. 

A  faithful  pastor  is  taken  away,  what  a  solemn 
call  to  those  who  are  still  spared  to  endeavour,  as 
far  as  possible,  to  make  up  by  increased  zeal  and 
diligence,  for  the  loss  of  those  who  now  rest  from 
their  labours.  Could  I  now  have  access  to  his  sur- 
viving brethren  in  the  ministry.  How  would  I  fill 
my  mouth  with  arguments.     The  prosperity  of  the 


REMEMBRANCE  OP  MINISTERS.  42S 

church  and  the  progress  of  vital  piety  in  the  world, 
does  not  depend  so  much  upon  the  number  of  our 
preachers,  as  upon  their  qualifications  and  faithful- 
ness in  the  vineyard  of  Christ.  Gratit  me,  said 
Elisha  to  Elijah,  as  he  was  ascending  to  heaven, 
a  double  portion  ofl/iy  spirit.  May  a  double  por- 
tion of  the  spirit  of  them  who  had  once  the  rule 
over  you,  and  who  had  once  spoke  the  word  of 
God  unto  you — If  it  is  not  too  great  a  blessing  even 
for  us  to  ask,  1  could  pray  and  intreat  you,  join  in 
the  adventurous  petition,  may  a  double  portion  of 
the  spirit  of  your  Smith  and  your  Lacy,  ever  rest 
upon  the  preachers  who  shall  henceforth  preach  to 
you  the  word  of  God. 

But  it  is  not  your  pastor  alone  that  you  have  to 
remember  on  this  mournful  occasion.  His  vvortJjy 
consort  is  also  laid  in  the  dust.  Not  long  after  Mr. 
Lacy  had  bid  her  the  last  adieu,  she  was  seized  with 
the  epidemic — a  disease  that  has  been  fatal  to  such 
multitudes  of  our  fellow-citizens,  and  in  the  course 
of  a  few  days  brougiit  to  the  gates  of  death.  Adam! 
what  hast  thou  done?  What  forms  of  disease,  and 
affliction,  and  death  follow  in  a  hideous  train,  thy 
transgression  and  revolt?  How  uncertain  are  all 
the  enjoyments  of  t{»is  mutable  world.  Let  us  not, 
my  brethren,  any  longer  put  our  confidence  in  man, 
or  expect  our  happiness  from  friends  or  relations, 
or  the  most  assured  forms  of  earthly  enjoyment.— 
Where  can  we  find  a  happier  family  than  was  that 


424  REMEMBRANCE  OF  MINISTERS 

of  our  late  pastor  a  few  months  ago?  But  how 
great  and  how  sudden  is  the  reverse.  In  the  course 
of  about  four  weeks,  both  the  parents  have  been 
consigned  to  an  apparency  premature  grave.  But 
though  to  us  and  to  the  surviving  members  of  the 
family,  this  is  a  most  afflictive  dispensation,  to  them 
it  was,  I  am  disposed  to  think,  peculiarly  kind  and 
favourable.  She  was  in  her  last  illness  supported  by 
the  hope,  that  her  husband  would,  after  the  hipse 
of  a  few  fleeting  days,  return  to  his  children 
and  his  pastoral  charge  aojain.  Nor  did  he  ever 
hear  of  her  death.  Oh!  the  joyful  surprize, 
when,  after  a  short  separation,  they  met  in  a 
better  world,  met  in  those  happy  regions,  where 
the  inhabitants  shall  not  say,  I  am  sick;  and  met  to 
part  no  more!  Yes,  my  brethren,  I  cannot  help 
considering  the  dispensation,  as  it  respects  them, 
peculiarly  favourable.  With  respect  to  the  charac- 
ter and  last  hours  of  our  much  beloved  sister,  Mrs. 
Lacy,  it  will  not  be  necessary  to  say  much.  She 
was,  I  have  reason  to  think  a  help  meet  for  him,  his 
greatest  earthly  comfort  and  solace.  She  was  not 
a  forgetful  hearer,  but  a  doer  of  the  ivork.  In  her 
last  illness  she  appeared  to  enjoy  the  supports  of  the 
gospel  of  Jesus  Christ,  in  as  great,  perhaps  I  might 
say  greater  degree,  than  when  the  nature  of  her 
disease,  and  the  remedies  it  required,  are  taken  into 
view,  could  have  been  reasonably  ex!)ected.  The 
evening  before   she  died,  upon  being  asked  if  she 


REMEMBRANCE  OF  MINISTERS.  425 

was  afraid  to  die,  she  intimated  that  she  was  not, 
adding  "  I  would  not  saj  for  the  world  that  he  hath 
forsaken  me."  Upon  being  asked  if  she  was  in  a 
comfortable  state;  her  replj  was,  as  comfortal)leas 
a  poor  sinner  can — leaving  ihe  senienee  unhnished. 
In  a  word,  when  her  life  and  her  death  are  both 
taken  into  vi^^w,  Ave  hnve  no  reason  to  doubt,  but 
she  is  now  with  the  venerable  partner  of  her  earthly 
cares  and  comforts,  in  those  ird\)\}y  abodes,  where 
sorrow  and  sighijig  are  known  no  more.  What  en- 
couragement to  live  the  life  of  the  righteous!  What 
a  bright  example  have  their  children  to  imitate. 
How  many  pr.ijers  are  laid  up  in  store  for  them. 
May  it  be  taken  knowledge  of  them  that  they  are  the 
seed  whom  the  Lord  hath  blessed. 

And  now,  you  in  this  assembly  that  are  parents, 
imitate  this  happy  pair.  Follow  their  faith.  Bring 
up  your  children  as  they  did  theirs.  And  often  re- 
peat to  them  the  instructions  which  they  may  have 
heard,  but  perhaps  forgotten.  But  is  there  any  oc- 
casion for  such  profusion  of  entreaties?  For  my  part 
it  will  never  be  in  my  power  to  forget  him  while 
memory  lasts.  I  esteemed  him  much,  as  a  friend, 
as  well  as  a  fellow  labourer  in  the  gospel  harvest. 
Often  have  I  been  edihed  and  comforted  under  his 
ministry.  Often  have  we  taken  sweet  counsel  to- 
gether, and  gone  to  the  house  of  God  in  company. 
55 


426  REMEMBRANCE  OF  MINISTERS. 

But  now  he  is  gone,  and  I,  though  his  senior,  am 
left  to  unknown  trials  and  afflictions! 

Remember  them  ivhich  have  the  ride  over  you,  who 
have  spoken  unto  you  the  word  of  God;  whose  faith 
follow,  considering  the  end  of  their  conversation. 


SERMON  XXVII. 


HEAVEN  PREFERABLE  TO  EARTH. 
Phii.  i.  23. 

Having  a  desire  to  depart  and  be  with  ChristJ 

To  see  one  of  our  fellow  creatures,  cleaving  to  life 
with  intense  desire,  at  the  same  time  that  he  is 
torn  from  it  bj  the  unrelenting  hand  of  death,  is 
very  awful.  It  is,  however,  far  from  being  an  un- 
common case.  The  greater  part  of  the  children  of 
men  appear  to  leave  the  world  with  great  reluc- 
tance. When  a  poor  mortal  wishes  to  die,  not 
from  a  hope  of  entering  upon  a  happier  state,  but 
only  that  he  may  be  delivered  from  some  over- 
whelming calamity,  this  is  not  preferring  death  to 
life.  It  is  only  giving  death  a  preference  to  a  state 
of  insupportable  affliction. 

Very  deeply  is  the  love  of  life  implanted  in  the 
heart  of  man!  How  numerous,  how  strong  and  en- 


428  HEAVEN  PREFERABLE  TO  EAEI'H. 

dearing  are  the  bands  which  unite  our  hearts  to  this 
world!  But  numerous,  strong,  and  endearing  as 
thej  are,  death  is  hastening  on  to  rend  them  asiui- 
der.  And  what  is  infinitely  more  alarming,  death 
is  hastening  on,  to  usher  our  souls  into  the  eternal 
state,  where  every  one  must  receive  the  tfmigs  done 
in  the  body,  ivhether  they  he  good  or  had.  No 
wonder  then,  that  the  guilty  sons  and  daughters  of 
men,  should  be  so  unwilling  to  die.  To  close 
our  eyes  upon  all  we  love  on  earth,  and  that  under 
the  prospect  of  opening  them  upon  all  we  have  the 
greatest  reason  to  dread,  in  the  eternal  state,  is  in- 
expressibly awful.  Surely  such  a  prospect,  were 
it  properly  realized,  would  be  sufficient  to  embitter 
all  iiie  enjoyments  of  this  world,  and  hold  our  mi- 
serable race  in  a  state  of  painful  bondage.  But  can 
it  be  the  design  of  the  God  of  mercy,  that  the  ])os- 
terity  of  Adam  should  live  perpetually  in  this  state 
of  anxiety  and  alarm?  No,  my  brethren,  a  true  dis- 
ciple of  Jesus  Christ  may  rise  above  the  fear  of 
death,  and  be  perfectly  willing  to  die.  Nay,  it  is 
possible  for  an  affectionate  disciple  even  to  long  for 
the  happy  time,  when  he  shall  be  permitted  to  fol- 
low his  Saviour  to  the  mansions  of  eternal  blessed- 
ness, which  he  hath  prepared  for  his  humble  fol- 
lowers. Having  a  desire  to  depart  and  he  with 
Christ. 

We  must,  by  no  means,  imagine  that  the  high  and 
holy  exercise  which  now  solicits  our  particular  at- 


HEAVEN  PREFERABLE  TO  EARTH.       429 

tention,  originated  in  the  various  and  sore  afflictions 
to  which  Paul  was  exposed  for  the  sake  of  his  Lord 
and  Master.  For  these  afflictions  were  his  glory  and 
his  joj.  To  have  fellowship  with  Christ  in  his  suf- 
ferings, was  in  his  estimation,  a  distinguished  pri- 
vilege. Nor  must  it  be  ascribed  to  any  want  of  a 
due  regard  for  the  present  life.  No  man  seems  to 
have  entertained  a  higher  sense  of  the  value  of  this 
life  than  the  Apostle  Paul.  This  we  may  learn  from 
the  24th  verse  of  this  chapter.  "  For  to  me  to  live 
is  Christ.''''  And  we  find,  that  notwithstanding  his 
affectionate  desire  to  depart  and  he  ivith  Christ,  he 
was  still  willing  to  live  as  long  as  the  edification  and 
peace  of  the  Church  might  render  it  necessary. 
"/a?/i"  says  he  "  in  a  great  strait  betwixt  two,  hav- 
ing a  desire  to  depart  and  to  he  with  Christ,  which 
is  far  hetter:  nevertheless  to  abide  in  the  flesh,  is 
more  needful  for  you.  And  having  this  confidence, 
J  know  that  I  shall  abide  and  continue  with  you  all 
for  your  furtherance  and  joy  offaith.^^  Nor  must 
the  exercise  so  emphatically  described  in  our  text, 
be  considered  as  peculiar  to  apostles,  or  to  primitive 
Christianity.  It  ought  not,  indeed,  to  be  proposed 
as  a  criterion  by  which  we  are  to  judge  the  since- 
rity of  our  love  to  Jesus  Christ.  There  are,  I  doubt 
not,  many  sincere  and  affectionate  disciples,  who 
cannot  adopt  the  language  of  the  Apostle  in  this  in- 
stance.    It  ought  not,  however,  to  be  considered 


430       HEAVEN  PREFERABLE  TO  EARTH. 

as  an  attainment  beyond  our  reach.  There  ha?; 
been,  we  have  reason  to  believe,  in  every  age  of  the 
church,  a  number  who  could  adopt  the  same  lan- 
guage. /  am  in  a  great  strait  betivixt  two:  having^ 
a  desire  to  depart  and  to  be  with  Christ  which  is  far 
better.  Yes,  it  is  far  better  to  be  with  Christ  in 
heaven,  than  to  be  at  a  distance  from  him  on  earth. 
And  this  is  the  proposition  I  intend  to  illustrate  and 
establish  on  the  present  occasion. 

It  was  certainly  for  some  great,  some  very  im- 
portant purpose,  that  the  Son  of  God  stooped  so 
low  as  to  array  himself  in  mortal  flesh,  that  he 
might  undergo  so  many  painful  labours  and  severe 
sufferings  on  earth.  But  for  what  purpose?  Was  it 
only  to  obtain  for  his  people  the  happiness  allotted 
them  in  this  vale  of  misery?  No:  this  would  not  cor- 
respond with  the  astonishing  measures  employed 
to  accomplish  our  salvation. 

It  must,  indeed,  be  acknowledged,  that  much 
is  done  for  the  true  disciples  of  Jesus  Christ  even 
in  this  life.  To  be  translated  from  the  darkness 
and  the  thraldom  of  sin  into  the  marvellons  light 
and  liberty  of  the  gospel,  is  a  great  privilege.  To 
have  the  image  of  God  in  which  man  was  origin- 
ally created,  retraced  upon  the  heart,  is  a  high  ho- 
nor. To  have  the  alTections  disengaged  from  the 
vanities  of  the  present  life,  and  set  upon  things 
above — To  be  brought  to  the  knowledge  and  ser- 
vice of  God,  must  be  a  great  happiness.     And  this 


HEAVEN  PREFERABI^E  TO  EARTH.       431 

is  the  happiness  of  real  Christians.  Naj,  their 
heaven  is  already  begun.  It  must  not  be  imagined 
that  the  saints  will  at  death,  enter  upon  a  state  of 
happiness  entirely  different  in  nature,  as  well  as  in 
degree,  from  any  thing  enjoyed  by  them  on  earth. 
To  know  God  and  Jesus  Christ  whom  he  has  sent, 
is  eternal  life.  And  without  this  knowledge  no 
man  can  be  a  christian.  But  how  little,  alas!  do 
the  most  eminent  of  his  humble  followers  know  of 
their  God  and  their  Saviour  on  earth!  How  cold  is 
their  love!  How  languid  their  zeal!  How  imper- 
fect every  grace!  In  short,  they  are  still  in  a  state 
of  great  imperfection.  And  shall  it  always  be  the 
case?  Have  they  nothing  better  to  expect  from  their 
Lord  and  Master,  than  what  is  attainable  on  earth? 
And  is  this  the  salvation  which  has  been  displayed 
in  such  pompous  language  by  the  Prophets,  and 
that  was  ushered  in  by  a  long  series  of  stupendous 
miracles?  Was  it  for  this  that  the  Son  of  God  as- 
sumed our  nature,  and  in  that  nature  underwent  so 
many  painful  labours?  Was  it  for  this  that  he  sunk 
under  a  load  of  overwhelming  sorrows  in  Geth- 
semane,  and  expired  in  agonies  unutterable,  on  Cal- 
vary? No,  my  brethren,  were  this  all  that  he  has 
done  for  his  affectionate  disciples,  he  would  be 
ashamed  to  be  called  tiieir  Saviour.  The  present 
state  of  a  Christian  when  compared  with  his  former 
state  of  irregeneracy,  is  indeed  a  glorious  and  happy 
state;  but  wdien  viewed  in  contrast  with  that  in  re- 


432  HEAVEN'  PREFEHABLE  TO  EAinil. 

serve  for  liiin  beyond  the  grave,  it  appears  to  be  a 
state  of  great  imperfection  and  misery.  In  a  word, 
the  great  deliverance  which  our  Redeemer  has  un- 
dertaken is  on\y  begun  in  this  life;  it  cannot  be  com- 
pleted until  we  pass  the  boundaries  of  time.  And 
has  our  Redeemer  begun,  and  shall  he  not  be  al- 
lowed to  bring  to  perfection  the  salvation  of  his 
people?  Having  a  desire  to  depart  and  to  be  with 
Christ. 

And  why  is  it  that  so  iew  can  adopt  this  lan- 
euase?  What  is  there  in  this  world  to  detain  them 
here.  What  ignorance  of  God?  What  profligacy 
of  manners!  What  insults  are  daily  offered  to  the 
object  of  their  supreme  adoration  and  love!  What 
forms  of  wretchedness  and  distress  are  presented  to 
their  view!  What  is  there  in  the  world  correspond- 
ing to  their  exalted  hopes,  and  the  high  dignity  of 
the  sons  and  daughters  of  God  Almighty?  What 
are  the  pomps  and  the  glory,  the  riches  and  the 
pleasures  of  this  vain  world  to  the  children  of  the 
kiiig  ofki7igs,  and  the  friends  and  brethren  of  the 
Lord  of  life  and  glory  f  Nay,  what  are  all  the  pri- 
vileges and  enjoyments  of  the  Christian  life  here, 
compared  with  the  happiness  of  being  with  Christ 
in  heaven? 

Precious  bible!  how  much  are  we  indebted  for 
the  information  contained  in  this  book  of  God. — 
Here  we  have  an  account  of  the  introduction  of 
moral  evil  and  of  the  measures,  which  the  mercy  of 


HEAVEN  PREFERABLE  TO  EARTH.       433 

God  has  employed  for  our  restoration  to  the  blessed- 
ness we  have  forfeited  by  our  crimes.  Here  we 
have  an  account  of  the  holy  incarnation,  the  spot- 
less life  and  the  glorious  transactions  of  our  Sa- 
viour on  earth.  Here  we  perceive  traces  of  that 
glory,  which  shone  around  him  with  such  lustre, 
wlierever  he  directed  his  footsteps.  But  it  must 
be  infinitely  more  satisfactory  to  see  him  as  he 
is,  and  learn  from  himself  the  height  and  the 
depth,  the  length  and  the  breadth  of  his  unfathom- 
able love.  With  what  diligence  do  real  christians 
search  for  Jesus  Christ  in  the  revelation  he  has 
given  us,  and  the  ordinances  he  has  instituted!  And 
when,  at  any  time,  they  can  obtain  through  these 
obscure  mediums  only  a  glimpse  of  his  glory,  it  af- 
fords them  more  joy  and  gladness  of  heart  than  the 
whole  world  could  inspire.  What  then  must  it  be, 
to  behold  the  unveiled  splendors  of  his  face  in  hea- 
ven? To  see  those  hands  which  were  nailed  to  the 
cross  to  purchase  our  pardon,  wielding  the  sceptre 
of  universal  government?  To  see  that  head  which 
wore  a  crown  of  thorns  for  us,  bearing  the  diadem 
of  the  universe?  To  see  that  visage  that  was  once 
more  marred  than  any  man^s  for  us,  shining  in  all 
the  glory  of  his  Father?  This  must  surely  be  far 
better  than  the  indistinct  views  of  him  which  can 
be  obtained  on  earth.  Wliat,  my  brethren,  is  the 
devoutest  wish  of  your  hearts?     Is  it  not  to  be  like 

vour  Saviour?     What  is  it  that  gives  vou  the  great- 
56 


434 


HEAVEN  PREFEHABLE  lO  EARTH. 


est  distress  on  earth?  Is  it  not  your  unlikeness  to 
him?  If  not,  I  am  afraid  you  know  him  not.  It 
is  the  true  christian's  daily  grief  that  he  resembles 
his  Saviour  no  more,  that  he  loves  him  no  more, 
and  renders  him  such  unworthy  services.  But  in 
heaven  he  will  love  him  with  all  his  heart,  and  with 
all  his  soul,  and  with  all  his  might,  and  with  all  his 
strength.  Such  as  wish  only  for  so  much  religion 
as  will  secure  them  from  final  ruin,  are  strangers 
to  the  powers  of  godliness.  Nothing  less  than  a 
perfect  conformity  to  the  image  of  Jesus  Christ  can 
satisfy  a  true  christian.  But  how  is  this  glorious 
privilege  to  be  obtained?  Are  we  to  expect  that 
the  power  of  divine  grace  will  produce  it  in  the 
heart,  while  the  mind  is  in  a  state  of  lamentable  ig- 
norance of  Christ  himself?  No,  my  brethren,  it  is 
when  beholding  as  in  a  glass  the  glory  of  the  Lord 
that  we  are  changed  into  his  image.  As  the  bright- 
est views  of  his  glory  we  can  obtain  on  earth  are 
obscure  and  indistinct,  our  transformation  into  his 
image  must  be  very  imperfect.  But  in  heaven  it 
will  be  otherwise.  There  the  disciples  of  Christ 
will  no  longer  see  as  through  a  glass  darkly.  There 
are  no  mists,  or  clouds,  or  interposing  veils  to  ob- 
scure the  brightest  beams  of  his  countenance.  And 
what  merits  particular  attention  is,  that  beholding 
the  glory  of  the  Lord  not  any  longer  through  a  glass 
darkly,  but  face  to  face,  they  shall  be  holy  in  their 
limited  capacity  and  measure,  as  he  is  holy.    Bdov- 


llEAVEN  PREFERABLE    lO  EARTH.  435 

ed  now  are  ive  the  sons  of  God,  but  it  doth  not  yet 
appear  what  we  shall  be,  but  we  know  that  when  he 
shall  appear  we  shall  be  like  him,  for  we  shall  see 
him  as  he  is.  Havi?ig  a  desire  to  depart  and  to  be 
with  Christ  which  is  far  better. 

To  have  a  heart  at  variance  with  God  Ahuighty, 
and  to  be  under  the  dominion  of  ungoverned  pas- 
sions, is  a  nnost  awful  situation.  It  is  not,  my 
brethren,  regions  of  eternal  darkness,  nor  lakes  of 
ever  burning  sulphur,  nor  all  the  vials  of  divine  in- 
dignation that  constitute  the  principal  misery  of  the 
damned;  but  remorse  of  conscience,  a  heart  of  en- 
mity to  God,  and  the  unsufferable  outrage  of  guilty, 
ungovernable  passions.  Now,  according  to  the  hor- 
rors of  a  heart  of  enmity  against  God,  so  must  be 
the  glory  and  blessedness  of  a  heart  that  is  made 
perfect  in  love. 

The  christian  life  is  uniformly  in  scripture,  re- 
presented as  a  life  of  conflict.  And  why?  Be- 
cause we  are  placed  in  a  world  of  fascinating  al- 
lurements, where  infernal  powers  are  ever  ready  to 
molest  our  peace,  and  lead  us  away  from  God? — 
No,  it  is  chiefly  because  the  heart  of  enmity  is  not 
perfectly  subdued.  Hence  that  daily  and  hourly 
vigilance  that  is  enjoined  upon  us  in  the  word  of 
God.  Hence  that  strenuous  exertion  necessary  to 
overcome.  But  who  would  choose  to  live  forever 
in  a  state  of  conflict?  Happy  souls,  who  are  with 
Christ  in  heaven!     Their  labours  and  conflicts  are 


436       HEAVEN  PREFERABLE  TO  EARTH. 

forever  at  an  end.  And  having  overcome,  they  are 
permitted  to  sit  down  with  their  Redeemer  upon 
his  throne,  and  enjoy  with  him  an  everlasting 
triumph.  And  is  it  not  better  to  be  triumphing  with 
Christ  in  heaven,  than  to  be  conflicting  with  the 
enemies  of  our  salvation  on  earth? 

Many  are  the  afflictions  of  the  righteous  in  this 
life.  But  when  they  shall  arrive  where  their  Lord 
and  Saviour  is,  their  sorrows  siiall  be  turned  into 
joy.  With  his  own  gracious  hand  ivill  he  ivipe 
aivaij  all  tears  from  their  eyes,  and  lead  them  to 
fountains  of  living  waters.  Having  a  desire  to  de- 
part and  to  be  ivith  Christ  which  is  far  better. 

And  when  a  christian  friend  or  relation  can  adopt 
the  language  of  the  text  and  say,  /  have  a  desire 
to  depart  and  be  ivith  Christ  which  is  far  better, 
have  we  any  right  to  complain,  when  the  God  of 
heaven  is  pleased  to  fulfil  his  desire?  When  a  sin- 
ner is  cut  off  in  his  crimes,  it  is  nothing  more  than 
he  deserves.  He  cannot  say  that  he  is  treated  un- 
justly. And  shall  we  think  it  hard  when  a  right- 
eous man  is  delivered  from  all  the  sufferings  of  this 
life,  and  received  to  a  state  of  happiness,  which 
above  all  things  he  desires?  Would  any  choose  to  live 
forever  in  this  vale  of  tears — this  state  of  imper- 
fection? 1  would  not  live  always,  was  the  language 
of  Job,  and  it  is  the  language  of  every  righteous 
man.  Separate  from  the  hope  of  a  happy  immor- 
tality, what  would  this  world   be?     How  vain! — 


HEAVEN  PREFERABLE  TO  EARTH.       437 

How  unsatisfactory!  How  insupportable!  When 
it  is  considered  only  as  the  scene  of  our  pilgrimage, 
it  is  every  thing  we  can  reasonably  wish.  But  were 
it  contemplated  as  our  only  inheritance,  it  would 
be  a  very  different  case.  Having  a  desire  to  depart 
nnd  be  irith  Christy  tvhich  is/ar  better. 


SERMON  XXVIII.  ^ 

THE  PLENTEOUS  HARVEST. 

On  occasion  of  the  Death  of  the  Rev.  Charles  Kennon. 

Matt.  ix.  37 — 38. 

Then  saith  he  unto  his  disciples,  tlie  harvest  truly  is  plenteous,  but 
the  labourers  are  few,  pray  ye  therefore  the  Lord  of  the  harvest, 
that  he  will  send  forth  labourers  into  his  harvest. 

Only  a  few  months  have  passed  since  the  people 
of  this  congregation  were  called  upon  to  pay  the 
tribute  of  their  respect  and  veneration  to  the  me- 
mory of  their  beloved  pastor  and  my  much  esteemed 
friend,  the  Rev.  Drury  Lacy.  And  now  Mr.  Ken- 
non  is  also  numbered  among  the  dead!  This  to 
me,  at  least,  is  a  heavy  affliction.  "  I  was  not  in 
safety,  neither  had  I  rest,  neither  was  I  quiet,  yet 
trouble  came."  But  we  must  not  murmur  or  re- 
pine. The  ways  of  the  Lord  are  not  as  our  ways, 
nor  are  his  thoughts  as  our  thoughts.     Often  by  the 


.^ 


440 


rHE  PLENTEOUS  HARVEST, 


most  unexpected  measures,  does  lie  accomplish  his 
purposes  both  of  judgment  and  of  mercy  towards 
the  children  of  men. 

Why,  it  has  pleased  the  great  Lord  of  the  harvest 
to  remove  from  us  a  faithful  labourer  at  so  early  a 
period  of  his  life,  it  is  impossible  for  us  to  tell.  His 
judgments  are  a  great,  and  to  us,  a  fathomless  deep. 
But  we  know  most  assuredly,  that  he  never  can 
be  at  any  loss  for  instruments  to  do  his  work.— 
Should  he  only  speak  the  word,  other  Lacies,  and 
Kennons,  and  Smiths,  also,  shall  arise  to  gladden 
the  hearts  of  our  people,  and  promote  the  great  iu- 
terests  of  literature  and  piety  in  our  country.  Let 
us  then  consider  with  the  most  serious  attention,  the 
nature  of  our  duty  which  the  text  inculcates.  The 
harvest  truhj  is  plenteous,  hut  the  labourers  arcfeic^ 
Pray,  therefore,  the  Lord  of  the  harvest  that  he  ivill 
send  forth  labourers  into  his  harvest. 

The  term  harvest  seems  to  be  used  with  greater 
latitude  in  this  instance,  than  it  commonly  is  with 
us,  and  to  include  the  time  of  sowing  as  well  as 
that  of  reaping,  and  gathering  when  the  grain  is 
ripe.  But  however  this  may  be,  between  a  natural 
and  a  spiritual  harvest,  there  is,  certainly,  a  beautiful 
and  striking  resemblance.  As  the  seed  which  is  to 
furnish  our  tables  with  bread,  must  be  sown  upon 
ground  prepared  for  its  reception,  and  watered  by 
the  early  and  latter  rain,  before  it  can  be  fit  for  the. 
sickles,  so  must  the  seed  of  the  divine  word  be  sown 


THE  PJ.ENTEOUS  HARVEST.  ^^j 

in  a  susceptible  heart,  and  watered  by  the  dews  of 
divine  grace  before  it  will  spring  up  and  bring  forth 
the  fruits  of  righteousness..  But  it  is  rnther  the  ex- 
tent than  the  nature  of  the  gospel  harvest  that  de- 
mands on  this  occasion,  our  particular  attention.—- 
The  harvest  is  plenteous. 

Before  the  coming  of  Christ,  the  external  dispen- 
sations of  the  gospel  were  limited  to  the  Jewish 
nation.  But  now  the  time  was  at  hand  when  the 
separating  wall  was  to  be  taken  down,  and  the 
Gentiles  as  well  as  Jews  admitted  into  the  church. 
At  a  very  early  period  of  the  world  the  promise 
of  a  Messiah,  who  should  establish  a  kingdom  of 
righteousness  on  earth,  was  made  to  the  fathers  of 
the  Jewish  nation.  And  we  are  well  assured,  that 
about  this  time,   many   Gentiles  as   well   as  Jews 

were  anxiously  waiting  for  that  illustrious  event. 

The  fields  were  white  unto  the  harvest.  What  mul- 
titudes attended  upon  the  holy  ministry  of  our 
Divine  Prophet,  when  he  condescended  to  appear 
in  the  character  of  a  Teacher  in  Israel!  Happy 
people!  To  sit  under  the  instructive  sound  of  that 
voice  which  said,  "  Let  there  he  light  and  there  was 
light.''''  Let  there  be  a  world  and  there  was  a 
world.  What  multitudes  of  Gentiles  as  well  as 
Jews  flocked  to  the  apostolic  ministry!  In  a  word, 
the  innumerable  multitudes  which  were  translated 
out  of  darkness  into  marvellous  light,  and  added 
to  the  church  in  the  early  ages  of  the  Christian  era, 
.57 


442 


THE   I'LENTEOUS  HARVEST. 


furnish  abundant  proof  that  the  harvest  was  ihet^ 
plenteous. 

And  are  there  no  tokens  for  good  in  our  times? — 
What  are  we  to  think  of  the  very  extraordinary  re- 
volutions which  have  lately  taken  place  in  the 
world?  Religious  liberty,  at  least,  has  certainly 
been  gaining  ground  in  the  late  troublesome  and  re- 
volutionary times.  What  are  we  to  think  of  the  loud 
cry,  "  Come  over  to  Macedonia,  and  help  nsP^ — 
Give  us  bibles — give  us  the  word  of  life — send  us 
Missionaries?  What  mean  the  extraordinary  exer- 
tions which  have  been  made  in  our  day,  and  which 
are  still  in  successful  operation,  for  promoting  the 
interests  of  vital  Christianity  in  the  world?  Are 
npt  these  things  tokens  of  good? 

Yes,  my  brethren,  the  gospel  harvest  is  still  great. 
Moie  than  half  the  nations  of  the  earth  are  in  a 
state  of  Pagan  darkness.  And  even  among  the  na- 
tions called  christian,  a  large  proportion  of  the  in- 
habitants continue  almost  as  ignorant  of  the  religion 
of  Jesus  Christ  as  the  heathen  themselves.  Much 
has  indeed  been  done;  but  little  in  comparison  with 
what  still  remains  to  be  done.  And  yet,  the  la- 
bourers are  few — very  far  from  being  sufficient  to 
supply  the  demands  of  our  own  country. 

How  then  are  the  heathen  to  be  evangelized? — 
More  labourers  are  indispensably  necessary.  Pray 
ye  therefore  the  Lord  of  the  harvest,  that  he  ivill  send 
forth  labourers  into  his  harvest. 


THE  PLENTEOUS  HARVEST,  443 

The  title  here  given  our  Redeemer,  Lord  of  the 
harvest,  implies,  that  to  furnish  the  church  with 
preachers  is  his  office.  Consolinti:  thought!  Often 
do  we  see  some  of  our  most  eminent  and  successful 
labourers  taken  off  in  the  midst  of  their  labours. — 
But  we  may  rest  assured  that  our  Redeemer  will 
not  fail  to  send,  or  as  the  original  implies,  to  thrust 
out  others  in  their  room.  When  the  dangers  to 
which  the  primitive  preachers  of  the  gospel  were 
exposed,  are  taken  into  view — when  it  is  considered 
that  no  man  could  then  appear  in  the  character  of 
a  christian  teacher  without  doing  it  at  the  hazard  of 
his  life,  it  is  by  no  means  strange  that  it  should 
have  been  necessary  in  some  instances  to  thrust 
forth  labourers  into  the  gospel  harvest.  Nor  am  ! 
sure  that  there  may  not  be  some  propriety  in  the 
expression,  as  it  refers  to  duly  qualified  preachers  in 
our  own  times  of  perfect  security.  A  novice,  or 
young  convert,  who  has  no  just  ideas  of  the  diffi- 
culties attending  the  sacred  charge,  may,  indeed,  be 
ready  enough  to  undertake  it,  may  often  run  before 
he  is  sent:  but  with  regard  to  those  who  are  quali- 
fied for  the  arduous  task,  it  is  often  otherwise. — 
Such  characters  are  often  disposed  to  shrink  from 
the  awful  charge,  and  require  to  be  thrust  out — re- 
quire that  the  word  of  the  Lord  should  become  as  a 
fire  in  their  bones,  to  use  the  language  of  the  Pro- 
phet Jeremiah,  before  they  will  ))c  induced  to 
preach  it  to  others. 


444 


THE  PLENTEOUS  HARVEST. 


Ill  the  words  of  our  text  we  have  a  very  interest- 
ing account  of  llie  efficacy  of  prayer.  Pray  ye 
the  Lord  of  the  harvest  that  he  will  send  forth  la- 
bourers into  his  harvest.  But  why?  Not  surely  to 
give  him  any  information  upon  the  subject.  With 
the  wants  of  his  church  he  is  perfectly  acquainted. 
Nor  is  he  wanting  in  a  disposition  to  do  every  thing 
that  ought  to  be  done  for  its  prosperity;  yet  he  has 
enjoined  it  upon  liis  disciples  to  pray  him  to  send 
forth  labourers  into  his  harvest.  Prayer,  must 
therefore  be  an  exercise  well  pleasing  to  him. — 
That  is  to  say,  it  must  be  an  exercise  of  great  ad- 
vantage to  us.  For  it  is  impossible,  that  the  purest 
devotion  of  a  frail  mortal  should  be  serviceable  to 
our  great  Redeemer.  Yes,  prayer  is  an  exercise 
iiappily  calculated  to  cherish  and  promote  all  the 
sentiments  of  piety  towards  God,  and  of  bene- 
volence toward  our  fellow-men. 

And  this,  if  1  mistake  not,  is  especially  the  case 
in  the  instance  now  under  consideration.  Fervent, 
persevering  importunity  for  our  own  salvation,  must 
be  highly  pleasing  to  that  God,  who  delighteth  not 
in  the  death  of  a  sinner;  but  importunity  in  the  be- 
half  of  others,  must  be  more  so,  or  in  other  words, 
it  must  have  a  greater  tendency  to  render  us  like 
the  great  object  of  our  worship — holy  as  he  is  holy, 
and  beneficent  as  he  is  beneficient.  Are  any  of  you 
my  brethren,  disposed  to  call  in  question,  the  effi- 
cacy of  prayer  in  this  instance?  The  number  of  la- 


THE  PLENTEOUS  HARVEST.  44^5 

bourers  sent  forth  into  the  i^ospel  harvest  in  the 
primitive  ages  of  the  church,  might,  one  would 
think,  be  suflicient  to  remove  every  rising  doubt 
on  this  subject.  When  our  Lord  enjoined  this  duty 
upon  his  disciples,  the  labourers  v/ere  indeed  few. 
John  the  Baptist,  his  faithful  harbinger,  having 
finished  his  labours,  had  entered  into  his  rest. 
But  great  was  the  multitude  which  quickly  ap- 
peared in  the  church,  to  publish  the  gospel  to  the 
inhabitants  of  Judea  and  the  surrounding  nations; 
and  that  no  doubt,  in  answer  to  the  prayer  of  the 
disciples. 

In  our  times  great  additions  have  been  made  to 
the  faithful  labourers.  And  may  we  not  safely  as- 
cribe this  joyful  occurrence  to  the  efficacy  of  prayer? 
So  it  appears  to  me.  Not,  indeed,  exclusively  to 
the  prayers  of  the  present  generation  of  the  right- 
eous; but  to  the  prayers  of  the  prophets  and  apos- 
tles, and  martyrs,  and,  in  a  word,  to  the  prayers  of 
the  saints  of  every  age  and  nation.  l[  the  effectual 
fervent  prayer  of  one  righteous  person  availeth  much, 
what  may  we  not  expect  from  the  united  supplica- 
tions of  the  whole  church?  IVhy  do  the  heathen 
rage,  and  the  people  imagine  a  vain  thing?  Why 
oppose  the  overwhelming  progress  of  the  Christian 
religion!  Our  God  is  a  prayer-hearing  God;  This 
has  been  his  memorial  in  all  generations.  And  the 
time  cannot  be  very  distant  when  he  will,  in  a  still 
more  remarkable  manner,  answer  the  supplications 


446  iHl^  PLENTEOUS  HAIIVESI. 

of  his  people  in  behalf  of  Zion,  and  send  forth  la- 
bourers to  proclaim  the  glad  tidings  of  salvation  to 
all  the  earth.  But  shall  we  rest  in  prayer  alone  in 
this  great  concern?  No,  my  brethren;  with  our 
prayers  we  must  unite  our  alms.  I  am  much  afraid 
that  the  children  of  men  do  not  generally  well  un- 
derstand the  tenure  upon  which  they  hold  their 
temporal  possessions  from  the  great  Lord  of  the 
universe.  Many  seem  to  imagine  that,  provided 
they  defraud  no  man,  they  have  a  right  to  dispose 
of  these  possessions  as  they  please.  This  is,  I  fear, 
a  common,  and  it  is  certainly  a  dangerous  error. 
In  strict  propriety  we  are  only  stewards,  not  pro- 
prietors. It  must,  therefore,  be  our  indispensable 
duty  to  use  all  that  we  possess,  in  a  way  that  will 
meet  the  approbation  of  the  real  proprietor,  and 
the  Judge  of  all  the  earth.  Now  let  me  ask,  what 
w  ould  you  think  of  a  man  who  should  behold,  un- 
moved, a  fellow  creature  perishing  with  hunger? 
Would  you  not  consider  him  a  monster  unfit  to 
breathe  the  vital  air?  And  what,  my  brethren,  is 
temporal  to  eternal  death?  Should  a  man  pray  to 
be  delivered  from  a  sin  which  he  was  determined 
to  indulge,  or  for  a  virtue  he  had  no  intention  to 
cultivate,  you  would  not  surely  imagine,  that  such 
hypocritical  devotions  would  be  acceptable  to  the 
Great  searcher  of  hearts.  And  can  it  be  supposed 
that  the  man  who  presumes  to  pray  in  the  words 
of  a  well  known,  but  too  much   neglected  prayer, 


THE  PLENTEOUS  HARVEST.  447 

'•''Thy  kingdom  come,''''  while  he  refuses  to  contri- 
bute any  thing  to  that  purpose,  can  meet  the  appro- 
bation of  the  Great  King  of  saints?  We  ouglit  not, 
certainly,  to  entertain  any  such  uno;rounc]ed  appre- 
hensions. As  faith  without  works  is  dead,  so 
prayers  without  alms,  or  at  least,  a  disposition  to 
give  alms,  in  this  case,  must  be  solemn  mockery. 

In  the  last  place,  from  the  duty  our  text  enjoins, 
we  may  infer,  that  to  lose  an  able  and  faithful 
gospel  minister,  is  a  great  affliction.  And  such,  as 
far  as  we  have  a  riglit  to  judge,  in  a  case  of  this 
nature,  is  the  loss  we  have  lately  sustained.  That 
.  Mr.  Kennon,  whose  untimely  death  has  led  to  the 
reflections  which  have  just  been  submitted  to  your 
most  serious  consideration,  was  both  an  able  and 
faithful  minister  of  the  gospel,  will  not  be  called  in 
question  by  any  of  his  intimate  acquaintance.  It 
is  not  my  design  to  enter  into  a  minute  description 
of  his  character.  His  natural  talents  were  certainly 
good,  and  he  appeared  to  be  particularly  distin- 
guished by  the  originality  of  his  genius — a  genius 
which,  disdaining  every  servile  restraint,  pervades 
a  subject,  and  examines  and  decides  for  itself,  with- 
out calling  any  man  master,  on  earth.  In  his  man- 
ner of  representing  his  ideas,  there  was  also  some- 
thing original  as  well  as  ingenious.  Having  seldom 
heard  Mr.  Kennon  preach,  I  am  at  a  loss  as  to  the 
grade  which  ought  to  be  assigned  him,  in  the  capa- 
city of  a  preacher.     I  do  not,  however,  hesitate  to 


448 


THE  PL1:N'1E0US  IJAUVESi. 


rank  him  among  our  most  sentimental  preachers. 
Far  from  putting  off  his  hearers  with  loose  and  empty 
declamation,  he  was  in  the  habit  of  entering  deeply 
into  the  subject  which  he  undertook  to  discuss. 
And  though  not  formal  in  his  manner,  his  senti- 
ments were  arranged  in  such  lucid  order,  that  it 
was  easy  to  understand  and  easy  to  remember  his 
discourses. 

Nor  does  he  appear  to  have  been  deficient  in  sen- 
sibility. But  in  consequence  of  the  weakness  of 
his  voice  and  feebleness  of  liis  constitution,  he  was, 
it  is  believed,  und(n-  the  necessity  of  imposing  a 
very  severe  restraint  upon  every  strong  affection  in 
the  lime  of  preaching.  Very  far  am  I  from  wish- 
ing the  gospel  to  be  preached  in  a  cold  and  un- 
affecting  manner.  It  is  impossible  to  express  the 
great  things  which  belong  to  the  eternal  peace  of  a 
sinner,  with  too  much  energy  oi  affection.  I  am, 
nevertheless  apprehensive,  that  a  taste  for  a  kind 
of  declamatory,  theatrical  preaching  is  becoming 
too  prevalent  in  our  country.  Too  many  of  our 
people  appear  to  go  to  the  house  of  God  as  others 
go  to  a  theatre,  not  so  much  to  be  instructed,  as  to 
get  their  affections  strongly  excited.  And  have  wc 
nothing  to  aj)prehend  from  a  taste  of  this  nature? 
Yes,  my  brethren,  ue  have  much  reason  to  fear 
that  such  hearers  will  not,  unlVequently  mistake 
the  mere  excitement  of  natural  affections  Ibr  reli- 


THE  I'LENTEOUS  HARA'EST.  44,C) 

gion;  and  thus  go  away  froai  the  house  of  God,  as 
vain  and  empty,  and  carnal  as  they  came. 

It  must  not,  however,  be  imagined  that  we  are 
disposed  to  set  ourselves  in  opposition  to  lively  re- 
ligion, or  to  impressive  addresses  from  the  pulpif. 
Quite  the  reverse.  We  wish  every  disciple  of  Jesus 
Christ,  to  possess  the  life  and  j)ower  of  religion  in 
so  eminent  a  degree,  as  not  to  require  the  force  of 
impassioned  eloquence  to  excite  his  religious  affec- 
tions. We  also  wish  addresses  from  the  pulpit,  to  be 
much  more  impressive  than  they  generally  are.  But 
unless  the  addresses  be  calculated  to  enlighten  the 
mind  as  well  as  to  im[)ress  the  heart,  there  is  much 
reason  to  fear  that  they  will  prove  ultimately  inju- 
rious to  the  interests  of  genuine  religion. 

Preachers  of  superior  talents  are  not  always  the 
most  useful  in  the  church.  Such  preachers  are  too 
apt  to  have  a  greater  regard  to  their  own  reputation, 
than  to  the  edification  of  their  hearers.  This,  how- 
ever, does  not  appear  to  have  been  the  case  with 
Mr.  Ke  inon.  His  discourses  were  plain  and  prac- 
tical. And  his  life  was  an  instructive  example  of 
the  various  duties  he  inculcated  upon  others  from 
the  pulpit — an  example  not  merely  of  piety  towards 
God,  but  also  of  all  the  virtues  most  ornamental  to 
the  character  of  man.  It  is  not,  however,  enough 
for  a  preacher  of  the  everlasting  gospel  to  be  sin- 
cerely  pious:  he  ought  to   be  devout — eminently 

holv.    And  in  forming  a  just  estimate  of  the  charac- 
58 


ACQ  THE  VLENTEOUS  HAIIVEST. 

ter  of  any  man  in  this  respect,  it  is  of  great  advan- 
tage to  have  access  to  his  most  retired  apartments, 
to.  his  closet,  and  to  witness  the  intercourse  which 
he  there  maintains  with  his  God  and  Saviour.  But 
though  I  have  reason  to  believe  that  Mr.  Kennon, 
cultivated  with  much  attention  and  delight,  this 
holy  intercourse;  yet,  not  having  in  my  possession 
his  diary,  or  any  documents  of  this  nature,  it  will 
not  be  in  my  power  to  do  justice  to  the  interesting 
subject. 

The  importance  of  a  punctual  attendance  upon 
the  judicatures  of  the  Church,  does  not  seem  gener- 
ally well  understood  by  the  preachers  of  the  gospel. 
I  can,  however,  scarcely  avoid  regretting  that  Mr. 
Kennon  was  led  to  consider  this  a  duty  of  such  in- 
dispensable obligation.  His  health,  when  he  set 
out  to  attend  a  Presbyterial  meeting  at  Petersburg, 
was,  there  is  reason  to  think,  too  infirm  for  such  an 
undertaking.  But,  however,  this  may  be,  upon  the 
second  day  after  his  arrival  at  that  place,  he  was 
seized  w^ith  his  last  illness.  This  was,  certainly,  a 
severe  trial.  His  prospects  in  life  (unless  the  im- 
becility of  his  constitution  be  considered  as  forming 
an  exception)  were  unusually  promising.  Had  his 
life  been  prolonged,  he  would,  I  doubt  not,  have 
risen  to  distinguished  eminence  both  in  the  Church 
and  the  republic  of  letters.  But  all  these  flattering 
prospects  were  quickly  blasted.  His  faitii,  how- 
ever, when  ttius  severelv  tried,   was   found   unto 


THE  PLENTEOUS  HARVEST.         45] 

praise,  and  honor,  and  glory.  Though  called  upon 
in  an  unexpected  hour  to  give  an  account  of  his 
stewardship,  he  does  not  seem  to  have  been  at  all 
alarmed.  For  him  death  had  no  terrors.  Nor  was 
he,  that  I  can  find,  ever  known  to  express  any  re- 
gret on  account  of  what  had  befallen  him,  or  the 
least  degree  of  impatience  under  his  greatest  suffer- 
ings— and  his  sufferings  were  often  exceedingly  se- 
vere. The  nearer  he  approached  to  his  last  hour 
the  more  luminous  were  his  views,  and  the  more 
assured  his  hope.  And  very  sorry  am  I,  that  it  is 
not  in  my  power  to  do  justice  to  the  solemn  and  in- 
teresting scene.  My  account  of  his  last  hours  is 
very  imperfect.  I  have,  however,  the  satisfaction 
to  be  assured  by  an  intelligent  correspondent  that 
he  departed  "  With  the  pagans  of  victory  on  his 
dying  lips."  His  last  words  are  said  to  be,  Glory! 
Glory!  ^'■Mark  the  perfect  man  and  behold  the  up- 
right for  the  end  of  that  man  is  peace. ''^ 

And  do  you  not  all,  my  brethren,  wish  your  last 
hours  to  be  such  as  his  were?  You  all  hope,  no 
doubt,  that  it  will  be  well  with  you  when  you  come 
to  die.  But  what  if  your  hope  should  fail  you  then? 
Now  is  the  time  to  prepare  for  that  solemn  hour. 
Oh  that  you  would  all  so  consider  your  latter  end, 
as  to  apply  your  hearts  to  wisdom!  Rest  not,  my 
brethren,  till  you  obtain  a  scriptural  evidence  of 
cancelled  guilt.  Rest  not,  until  you  can  say  with 
the  Apostles  of  the  Gentiles,  '*  We  know  that  if  our 


45^  ^he  plenteous  uauv^est. 

earthly  house  of  this  tabernacle  were  dissolved,  ice 
have  a  building  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens.'^'' 

But  whj  have  we  been  thus  earl)'  bereaved  of  so 
distinguished  a  hibourer  in  the  gospel  harvest?  I 
might  rather  say,  wliy  have  we  l)een  bereaved  of 
two  such  faithful  labourers  in  such  quick  succession? 
Is  there  not  something  alarming  in  the  afflictive  dis- 
pensation? So  it  appears  to  me.  Let  us  then 
search  and  try  our  ways  and  repent  and  do  the  first 
works.  And  let  us  pray  with  persevering  earnest- 
ness, the  Lord  of  the  harvest  to  send  us  a  pastor 
after  his  own  heart — a  pastor  \\'hose  h«l)ours  he  will 
abundantly  bless  to  the  people  of  this  congregation. 

Ye  alumni  of  our  Theological  Seminary!  I  feel 
for  you.  Your  loss,  is,  indeed,  great.  You  know 
with  what  ability  Mr.  Kennon  acted  his  part  in 
your  Society,  as  well  as  with  what  perspicuity  and 
force  of  argument,  he  preached  to  you  the  gospel. 
But  now  he  is  gone — gone  the  way  of  all  the  earth. 
You  will  not  see  his  face  or  hear  his  voice  again, 
until  the  heavens  be  no  more.  And  will  you  not 
exert  yourselves  to  the  utmost  to  be  prepared  for 
the  work  of  the  gospel  ministry,  from  which  he  has 
been  removed?  Give  yourselves  wholly  to  this 
great  work.  Let  no  seducements  allure,  or  diffi- 
culties deter  you,  from  a  zealous  perseverance  in 
the  course  of  Literary  and  Theological  Studies,  re- 
quisite for  this  purpose.     Rest  not  in  low  attain- 


THE  PLENTEOUS  HARVEST.         45g 

ments  in  the  Divine  life;  but  strive  with  all  your 
might  for  eminence  in  piety, for  heartselevated  above 
the  little  interests  of  this  transitory  life.  And  by  a 
life  and  conversation  becoming  the  gospel,  endea- 
vour to  recommend  the  holy  and  benign  religion  of 
your  Saviour  to  others.  This,  is,  indeed,  the  in- 
dispensable duty  of  all  his  disci j)les.  But  it  is  yours 
in  a  peculiar  manner.  In  the  idea  of  a  student's 
preparing  himself  for  the  gospel  ministry  just  as  if 
it  were  a  secular  employment,  there  is  something 
extremely  abhorrent.  The  sanctity  and  zeal  whicii 
you  will  need  as  preachers  of  the  gospel,  you  need 
now  as  candidates  for  the  holy  ministry.  Will  the 
pure  spirit  of  primitive  Christianity  ever  revive 
again?  Let  me  again  exhort  and  entreat  you  to 
give  yourselves  wholly  to  this  great  concern.  And 
if  you  cannot  do  this  in  some  good  measure,  at  least, 
turn  your  attention  to  some  other  calling  in  which 
you  may  be  useful  in  your  day  and  generation;  but 
touch  not  the  ark  of  God  with  unhallowed  hands. 


SERMON  XXIX. 

THE  DAY  OF  JUDGMENT. 
Rev.  i.  7. 


Behold  he  cometh  with  clouds,  and  every  eye  shall  see  him,  and 
they  also  that  pierced  him;  and  all  kindred  of  tlie  earth  shall  wail 
because  of  him. 


Long  has  that  awful  sound,  a  day  of  judgment!  a 
day  of  judgment!  been  heard  in  the  world.  But 
how  few  seem  to  regard  the  solemn  prediction  as 
they  ought!  How  many  appear  to  live  as  if  no 
man  would  ever  be  called  upon  to  render  an  ac- 
count of  himself  to  God  his  Maker!  Nay,  we  have 
much  reason  to  apprehend  that  some  even  try  to 
persuade  themselves  that  this  is  really  the  case. — 
This  long  predicted  day  of  judgment  never  appears 
to  our  view,  nor  have  we  ever  seen  such  a  day, 
and  therefore,  a  number  seem  disposed  to  hope  that 
it  never  will  appear.  Thus  it  was  in  the  days  of 
Noah.     The  guilty  inhabitants  of  the  old  world  had 


^^56  'i"**E   1^^^^'  ^^'    .l^lifi>'»iNT. 

never  seen  such  a  flood  as  that  patriarch  had  an- 
nounced ill  case  of  their  perseverance  in  impiety. 
And  we  find,  that  instead  of  taking  the  alarm  and 
repenting  of  their  iniquities  the i/  planted,  theij  build- 
ed,  they  married  wives  and  roere  given  in  marriage, 
until  the  time  allotted  for  the  exercise  of  the  divine 
forbearance  had  passed  away — until  the  flood  came 
and  destroyed  tlipm  all.  Thus  was  ir  also  in  the 
case  of  Lot.  The  inhabitants  of  Sodotii  ■dad  Go- 
morrah had  never  seen  such  showers  of  fire  and 
brimstone  as  the  Lord  was  to  rain  from  heaven. — 
And  we  are  assured,  that  when  I^ot  warned  his 
sons-in-lav\'  of  their  danger,  he  seemed  to  them  as 
one  that  mocked.  But  tlieir  incredulity  did  not  se- 
cure them  from  the  fiery  ruin  that  had  hvvn  de- 
nounced. Nor  will  our  unbelief  or  our  security  be 
any  defence  against  the  Son  of  God,  when  he 
shall  be  revealed  in  flaming  fire  to  take  vengeance 
upon  them  who  know  not  God,  and  obey  not  the 
gospel.  What  a  surprise  will  the  day  of  judgment 
be  to  a  careless  world!  We  have  no  reason  to  sup- 
pose, that  the  inhabitants  of  the  earth  will  generally 
have  any  greater  apprehension  of  that  solemn  hour 
before  it  bursts  upon  their  view,  th;m  wehave  now. 
And,  when  his  guilty  eye  beholds  the  son  of  man 
coming  in  the  clouds  of  heaven,  how  will  the  sin- 
ner tremble!  when  summoned  to  his  bar.  how 
will  the  guilty  nations  wail. 


THE  DAY  OF  JUDGMENT.  45*^ 

Behold  he  cometh!  It  is  with  the  giH^atest  pro- 
priety, that  the  solemn  declaration  is  introduced  by 
the  emphaiical  term  Behold!  Never  has  an  rvent 
equally  interesting  been  announced  to  the  world. — 
It  is  an  event  in  which  we  are  deeply  concerned; 
an  event  which  involves  the  final  destinies  of  all  the 
livi'ig  and  all  the  dead.  And  yet  it  is  an  event 
which  the  children  of  men  are  strangely  prone  to 
forget.  May  God  in  his  infinite  mercy  incline  our 
liearts  to  realize  it  to-day.  To-morrow  may  be 
too  late.  Behold,  O  Christian,  he  cometh.  Let 
your  loins  be  always  girded,  and  your  lamps  always 
burning.  Behold,  O  sinner,  he  cometh.  Prepare 
to  meet  thy  God. 

Behold  He  cometh!  Who?  Is  it  the  man  of 
sorrows,  ivhose  visage  was  once  more  marred  than 
any  manh,  and  his  form  than  the  sons  of  men? — 
Is  it  the  humhie  Nazarene  whom  the  Jews  despis- 
ed, and  persecuted,  and  scourged,  and  crucified? 
Yes  it  is  he:  but  how  changed  his  formi  how  dif- 
ferent his  appearance  now!  Instead  of  a  seamless 
coat,  or  the  derisive  purple,  he  comes  forth  arrayed 
in  all  the  glory  of  his  Father.  Instead  of  the  in- 
sulting reed,  his  hands  now  bear  with  unutterable 
dignity  the  sceptre  of  the  universe.  Mark  how 
the  heavens  and  the  earth  retire  from  the  maiestv 
of  his  countenance.  How  then  will  sinners  abide 
his  coming  and  stand  in  his  presence?     But  abide 

his  coming  they  must.     For  every  eye  shall  see  him. 
69 


|j58  the  day  of  judgment. 

The  sages  of  the  east  will  not  now  need  a  mira- 
culous star,  to  conduct  them  to  the  presence  of 
their  Lord  and  Saviour.  His  saints  who  love  his 
appearing  will  no  longer  search  for  him  in  the 
visions  of  prophecy.  For  as  the  lightning  cometh 
out  of  the  east  and  shineth  even  to  the  west,  so  will 
the  rays  of  his  glory  overspread  the  world. 

Nor  will  the  sons  of  infidelity  and  vice,  any 
longer  repeat  that  taunting  question.  Where  is  the 
promise  of  his  coming?  For  lo,  he  cometh  with 
clouds,  enthroned  on  a  cloud,  in  the  visible  regions 
of  the  air — where  every  eye  may — nay,  where  every 
eye  shall  see  him. 

And  oh!  how  will  these  workers  of  iniquity  en- 
dure the  sight!  Now  they  are  not  willing  to  see  him 
in  the  dispensations  of  his  grace,  how  then  will  they 
endure  to  see  him  in  the  dispensations  of  his  justice? 
But  see  him  they  must.  The  clouds  of  infidelity 
and  ignorance  will  vanish  at  the  brightness  of  his 
coming,  as  mist  before  the  rising  sun.  Nor  is  there 
any  cavern  or  dark  corner  of  the  universe  to  which 
it  will  be  in  their  power  to  flee  from  the  light- 
ning of  his  eyes. 

Every  eye  shall  see  him.  The  king  and  the 
peasant,  the  man  of  letters  and  the  untutored  sa- 
vage, the  lisping  infant,  and  the  eloquent  orator, 
the  inhabitants  of  Judea  and  of  America,  all  ranks, 
and  characters,  and  nations,  and  generations,  Adam^ 
and  his  youngest  son,  shall  see  him.   For  at  his  com- 


THE  DAY  OF  JUDGMENT.  459 

ing  the  dead  shall  be  raised,  the  living  shall  be 
changed,  and  all  mankind  summoned  before  his 
bar  to  receive  an  irreversible  sentence. 

And  all  kindreds  of  the  earth  shall  wail  because 
of  him.  By  all  kindreds  of  the  earth  we  are  not  to 
understand  all  mankind.  No:  blessed  be  God,  a 
great  multitude  which  no  man  can  number,  of  all  na- 
tions and  kindreds  and  tongues,  will  rejoice  and  be 
exceeding  glad  when  they  see  their  Lord  and  Saviour 
coming  in  the  clouds  of  heaven  for  their  salvation. 
But  some  of  all  kindreds  tvill  wail.  Let  us  enquire 
who  they  are,  and  what  is  the  cause  of  such  deep 
affliction. 

L  They  who  pierced  him  and  died  impenitent — 
died  without  obtaining  repentance  and  pardon  for 
this  most  daring  transgression,  will  wail  when  they 
behold  him  coming  in  the  clouds  of  heaven  tojudge 
the  world.  It  is  particularly  remarked  that  these 
unhappy  wretches  shall  see  him.  This  affectionate 
disciple  had  seen  his  Lord  and  Master  arrested  by 
wicked  hands,  and  most  unjustly  transfixed  to  the 
cross:  and  it  would,  no  doubt,  afford  him  peculiar 
pleasure  to  be  assured,  that  the  time  would  come 
when  the  scene  should  be  reversed,  when  he  should 
appear  in  the  exalted  character  of  the  Judge  of  all 
the  earth,  and  when  all  his  enemies  should  be  oblig- 
ed to  appear  in  the  character  of  accountable  crea- 
tures at  his  bar.  But  it  is  probable,  that  they  who 
pierced  him,  are  particularly  noted  on  account  of 


^QQ  THE  DAY  OF  JUDGMENT. 

their  aggravated  guilt.  How  bitterly  will  these 
guilty  wretches  wail,  such  of  them,  I  mean,  as  died 
ill  impenitence  and  unbelief,  when  they  shall  behold 
him  ujjon  a  throne  of  universal  judgment,  and  ar- 
rayed in  glory  never  yet  beheld  by  mortal  eye! 

And  is  this  the  man  whom  we  hated,  and  reviled, 
and  persecuted,  and  in  whose  blood  we  embrued 
our  guilty  hands?  And  must  we  now  appear  before 
his  righteous  tribunal,  and  there  receive  our  doom? 
Ah!  that  overwhelming  majesty!  Those  piercing 
eyes!  That  avenging  arm!  Wretches  that  we 
were  to  raise  our  guilty  hands  against  llie  Lord's 
anointed — The  Prince  of  life.  His  footsteps 
were  distinguished  by  rays  of  glory,  sufficient  to 
manifest  to  every  honest  inquirer,  who  he  was. — 
But  we  shut  our  eyes  against  the  light.  We 
refused  to  examine  the  evidences  by  which  his 
claim  to  the  character  of  the  Messiah  promised  to 
the  world,  was  established  beyond  all  reasonable 
objection.  And  now  our  rash  and  impious  prayer 
is  answered  with  vengeance.  His  blood  is  upon 
our  heads;  we  feel  its  crushing  weight.  Ah!  the 
guilt — the  curse — the  doom  we  have  brought  upon 
ourselves!  O  that  we  had  never  been  born!  O  that 
we  had  never  seen  Jesus  of  Nazareth!  But  alas!  we 
have  seen  and  hated,  and  murdered  him;  and  now 
tve  must  appear  before  his  dreadtui  tribunal,  to 
hear  our  doom  and  sink  to  deep  damnation. 


THE  DAY  OF  JUDGMENT,  45| 

2.  Unbelievers  of  every  age,  whether  they  shall 
he  founrl  to  be  speculative  or  only  practical  unbe- 
lievers will  wail,  when  they  shall  behold  the  Son 
of  God  coming  in  the  clouds  of  heaven,  to  render 
a  recompense  to  his  adversaries. 

The  Jews,  it  may  be,  have  a  better  plea  for  re- 
jectinisj  the  salvation  of  Jesus  Christ,  than  it  would 
be  possible  for  modern  unbelievers  to  devise.  They 
saw,  indeed,  or  might  have  seen  a  long  series  of 
such  incontestible  miracles,  as  afforded  the  most 
conclusive  evidence  of  his  Divine  mission.  Bui  he 
was  the  reverse  of  that  mighty  temporal  prince 
they  were  expecting;  and  which  they  ignorantly 
imagined  their  prophets  had  predicted.  They  had, 
therefore,  in  their  own  apprehension,  a  plausible 
pretext  for  rejecting  him  and  ascribing  his  miracles 
to  diabolical  agency — When  they  heard  this  des- 
pised Gallilean  tell  a  number  of  fishermen  and  me- 
chanics, that  the  gates  of  hell  should  never  prevail 
against  his  church,  the  prediction  might  appear  to 
them  altogether  incredible.  After  the  Shepherd 
should  be  smitten  and  the  sheep  scattered  abroad, 
they  might  confidently  expect  that  his  religion 
would  soon  come  to  nothing.  But  we  have  seen 
this  prediction  verified  for  the  space  of  eighteen 
hundred  years.  Earth  and  hell  have  conspired 
against  the  religion  of  Jesus  Christ.  All  that  the 
powers  of  this  world,  and  the  powers  of  darkness 
could  devise,  has  been  tried  against  this  holy  re- 


462 


THE  DAY  OF  JUDGMENT 


ligion.  But  in  vain.  This  holy  religion  still  sub- 
sists, and  grows  and  spreads  more  extensively  over 
the  world.  Besides  the  indubitable  testimonies  of 
witnesses,  who  saw  our  Lord,  both  before  his  death 
and  after  his  resurrection;  and  who  also  saw  and 
recorded  those  miraculous  works,  which  no  man 
could  perform  by  his  own  unassisted  power,  we 
have  the  additional  evidence  arising  from  many  pre- 
dictions which  have  since  been  very  circumstantially 
fulfilled,  and  from  the  testimonies  of  many  myriads 
who,,  on  a  dying  bed,  or  expiring  in  all  the  agonies 
of  a  martyr's  death,  have  found  the  gospel  to  be  to 
them  the  power  of  God  and  the  wisdom  of  God. 
We  have  also  the  testimonies  of  a  great  cloud  of 
living  witnesses,  who  profess  to  experience  its  power 
and  to  enjoy  its  comfort — If  after  all  this,  if  after 
the  evidences  innumerable  and  irresistible,  both  in- 
ternal and  exterflal,  to  establish  the  trurh  of  Christi- 
anity, we  should  reject  it,  and  revile  its  divine  au- 
thor, as  an  infamous  impostor,  what  plea  can  we 
devise,  what  excuse  can  we  offer  in  our  own  de- 
fence? How  will  such  characters  be  confounded 
when  they  find  that  there  is  a  Saviour,  that  the  re- 
ligion of  Jesus  is  not  a  cunningly  devised  fable,  but 
a  glorious  reality:  in  that  they  have  forfeited  all 
claim  to  its  invaluable  blessings.  How  bitterly  will 
they  wail  when  summoned  to  his  bar,  to  receive  the 
dreadful  doom  of  the  unbeliever.  Nor  will  a  mere 
speculative  belief — a  belief  that  has  no  proper  in- 


THE  DAY  OP  JUDGMENT.  4g3 

fluence  upon  the  heart  or  the  life,  be  any  defence 
against  the  terrors  of  the  day  of  Judgment.  To 
believe  that  Jesus  Christ  came  into  the  world  to 
save  miserable  sinners,  and  that  we  stand  in  the 
greatest  need  of  his  salvation,  and  yet  voluntarily 
to  neglect  his  salvation — voluntarily  to  neglect  the 
salvation  which  he  has  procured  at  the  expense  of 
his  precious  blood,  must  be  an  instance  of  the 
greatest  infatuation.  No  tongue  can  express,  no 
heart  can  conceive  how  bitterly  such  unbelievers 
will  wail  when  they  find  themselves  forever  undone. 

But  general  views  of  this  nature  are  not  so  likely 
to  make  deep  and  lasting  impressions  upon  the 
mind,  as  a  judicious  representation  of  particular 
characters.  It  is,  however,  a  very  imperfect  detail 
that  I  can  undertake  on  this  occasion. 

The  miser,  who  pays  more  homage  to  the  world, 
than  to  the  God  of  Heaven,  will  wail  when  he  sees 
the  Lord  of  the  universe  coming  to  strip  him  of  all 
his  idolized  treasures,  and  to  reduce  him  to  a  state 
of  complete  and  perpetual  indigence.  The  ambi- 
tious, who  pant  for  the  applauses  of  their  fellow 
men,  who  love  the  praise  of  men  more  than  the  praise 
of  God,  will  wail  when  they  see  the  Lord  of  glory 
coming  to  strip  them  of  every  mortal  honor,  and  to 
cover  them  with  eternal  disgrace. 

The  kings  of  the  earth,  and  great  men,  and 
the  mighty  men,  and  the  resistless  conqueror, 
who  were  too  pioud  to  submit  to  the  sceptre  of  the 


464  "T^E  ^^^'  "^'  JUDGMENT. 

humble  Jesus,  will  wail  when  they  see  the  kini>  ot 
kings  coming  to  degrade  them  to  the  level  with  the 
meanest  plebian. 

The  profane,  who  set  their  mouths  against  the 
heavens,  and  blaspheme  the  tremendous  name  of 
God  their  Maker,  will  wail  when  they  behold  the 
Son  of  God,  clothed  with  divine  majesty,  coming 
forth  to  avenge  the  insults  they  have  done  to  liis 
Father  and  himself. 

The  maiicious  and  revengeful,  who  utter  horrid 
curses  against  their  fellow  men,  will  wail  when  they 
see  the  Judge  of  all  the  earth,  coming  to  pronounce 
and  execute  upon   theiDsrlves  an  everlasting  curse. 

Drunkards,  who  drown  in  strong  drink,  that  rea- 
son which  was  given  for  a  very  different  purpose, 
will  wail  when  they  shall  see  the  cup  of  the  Al- 
mighty\s  indignation  poured  oat  for  them  without 
mixture  forever. 

The  whoremonger  and  the  prostitute,  and  all 
the  unclean  will  wail  when  they  behold  the  holy 
Jesus  coming  to  bring  to  light  iheir  ivorks  of  dark- 
7iess,  and  to  punish  them  with  an  everlasting  des- 
truction from  his  holy  presence. 

Liars  will  wail  when  they  see  the  faithful  and 
true  witness  coming  to  assign  them  their  part  in  the 
lake  that  burns  loithfire  and  brimstone. 

Gamblers,  with  the  dishonest  and  unjust  of  every 
description,  who  take  an  advantage  of  their  neigh- 
bour, and  endeavour  to  enrich  themselves  with  any 


THE  DAY  OF  JUDGMENT.  4g5 

mirighfeous  gain,  will  wail  when  they  behold  the 
righteous  and  merciful  Redeemer,  ivho  restored  that 
which  he  took  not  aioay,  coming  to  recompense  their 
iniquities  upon  their  devoted  heads.  Tyrants  and 
oppressors  who  wantonly  disturb  the  peace  and 
tranquillity  of  the  nations,  or  who  enrich  themselves 
with  the  spoils  of  the  widow  and  the  orphan  will 
wail  when  they  behold  the  great  Prince  of  Peace 
and  the  Judge  of  the  widow  and  fatherless,  coming 
to  avenge  the  desolations  they  have  wrought  in  the 
earth,  with  all  their  iniquities  upon  their  defenceless 
heads. 

The  votaries  of  vain  and  sinful  mirth,  ivho  count 
it  pleasure  to  riot  in  the  day  time  and  revel  in  the 
night,  will  wail  when  they  see  the  man  of  sorroivs 
coming  to  interrupt  their  polluted  pleasures,  and  to 
turn  their  joy  into  heaviness  and  eternal  anguish  of 
heart. 

Hypocrites  will  wail  when  they  see  the  Son  of 
God,  whose  eyes  are  as  a  flame  of  fire,  coming  to 
tear  away  their  mask,  to  exhibit  them  in  their  real 
character,  and  to  consign  them  to  the  regions  of 
darkness  and  despair,  prepared  for  hypocrites  as 
well  as  unbelievers. 

Self-righteous   Pharisees  will  wail    when  they 

shall  behold  the  only   Saviour  of  the  world  who 

once  came  in  the  form  of  a  servant  to  declare  his 

own  righteousness  for  the  remission  of  sin,  coming  a 

second  time  to  stain  the  pride  of  all  human  glory? 
60 


^gg  THE  DAY  OF  JUDGMENT. 

and  to  abase  to  the  same  low  vault  of  despair  every 
one  that  exalteth  himself.  And  when  all  these 
guilty  wretches,  with  every  other  miserable  sinner 
— when  the  wicked  of  every  character  and  descrip- 
tion, of  every  age  and  nation,  shall  meet  together 
and  join  in  one  general  wailing,  no  imagination  can 
paint  the  horror  of  the  scene. 

Now,  when  the  wicked  meet  together,  the  hardy 
sons  of  vice  often  inspire  the  more  timorous  with 
courage,  and  lead  them  on  to  still  more  daring  acts 
of  wickedness.  But  then  the  wildest  consterna- 
tion will  be  depicted  in  every  countenance;  wher- 
ever they  turn,  prospects  of  terror  and  dismay  will 
meet  the  guilty  eye;  every  face  will  gather  black- 
ness, every  impenitent  transgressor  will  weep  and 
wail,  and  gnash  his  teeth,  and  melt  away. 


SEKMOjST  XXX. 


DEATH  THE  BELIEVER'S  LIFE. 


John  xi.  26. 


And  whosoever  liveth,  and  believeth  in  me,  shall  never  die.* 

These  words  were  originally  addressed  to  a  heart 
in  pain  for  the  loss  of  a  near  relation.  At  Bethany, 
a  village  not  far  from  Jerusalem,  there  was  a 
worthy  family,  consisting  of  a  brother,  whose 
name  was  Lazarus;  and  two  sisters,  Martha  and 
Mary.  For  the  members  of  this  family  our  Lord 
was  pleased  to  manifest  a  particular  regard;  admit- 
ting them  to  the  confidence  and  holy   intimacy  of 

*  This  discourse  was  delivered  at  Leesburgh,  Oct.  27th  1804.  on 
occasion  of  the  death  of  the  Rev.  Amos  Thompson.  It  is  a  cause  of 
regret  that  the  part  of  the  Manuscript  which  relates  to  Mr.  Thompson 
is  so  mutilated  as  to  render  it  impossible  to  do  justice  te  his  venerate<J 
character. 


4g8  DEATH  THE  BELIEVER'S  LIFE. 

friends;  as  well  as  to  the  ordinary  privileges  of 
true  disciples. 

For  persons  thus  distinguished,  to  expect  from 
such  a  friend  peculiar  favour,  was  very  natural. — • 
And,  accordingly,  we  find  that  when  Lazarus  was 
seized  with  a  dangerous  illness,  his  sisters  sent 
without  delay,  an  account  of  this  calamitous  event 
to  their  Lord  and  Master,  saying,  Lord^  behold  he 
whom  thou  lovest  is  sick. 

But  instead  of  hastening  to  the  relief  of  his  afflict- 
ed friends,  as  the  sisters  seem  to  have  expected, 
he  delayed  his  visit  to  Bethany  until  Lazarus  had 
been  four  days  lying  in  his  grave.  Of  this,  though 
in  very  respectful  language,  the  sisters  seem  to 
complain  upon  meeting  him  after  their  brother's 
death:  Lord,  if  thou  hadst  been  here,  ony  brother 
had  not  died.  And  very  remarkable  is  the  reply 
which  our  Lord  condescended  to  make  to  Martha 
on  this  occasion:  Thy  brother  shall  rise  again.  I 
am  the  resurrection  and  the  life:  he  that  believeth  in 
me,  though  he  were  dead,  yet  shall  he  live.  And 
whosoever  liveth  and  believeth  in  me  shall  never  die. 
As  if  he  had  said,  "Imagine  not,  Martha,  that  thou 
hast  lost  thy  brother  in  consequence  of  my  long 
delay.  It  would  be  as  easy  for  me  to  recal  him 
from  the  grave,  as  it  would  have  been  to  have  pre- 
vented his  death.  But  whatever  my  will  in  this 
case  may  be,  it  does  not  become  thee  to  mourn  as 
they  who  have  no  hope.     The  time  is  hastening  on 


DEATH  THE  BELIEVER'S  LIFE.  4(Jj9 

when  thy  brother  shall  most  assuredly  rise  again. 
And,  in  the  mean  time,  the  life  which  my  people 
derive  from  me  in  a  separate  state,  is  far  better  than 
that  which  he  hath  lost.  To  a  believer,  death 
is  so  far  from  being  a  calamity,  that  it  is  the  hap- 
piest event  which  can  befal  him.  So  little  does  he 
suffer;  so  little  does  he  lose;  and  so  much  does 
he  gain  by  a  separation  from  the  body;  that  it  is 
only  in  conformity  to  the  conceptions  of  mor- 
tals, that  this  separation  can,  with  any  propriety,  be 
denominated  death.  He  that  liveth,  and  helievetU 
in  me,  shall  never  die.'''' 

It  must  by  no  means  be  imagined,  that  these  ex- 
pressive words  imply  nothing  more  than  the  be- 
liever's certain  exemption  from  the  second  death. 
This  is,  indeed,  comprehended  in  the  gracious  de- 
claration: but  there  is  no  reason  to  conclude  that 
Martha  was  at  all  solicitous  about  her  brother's 
eternal  state.  It  was  not  the  second,  but  the  first 
death  she  had  in  view  when  she  said,  Lord,  if 
thou  hadst  been  here,  my  brother  had  not  died.  And 
it  was,  no  doubt,  to  this  event  that  our  Lord  had  a 
direct  reference  in  the  words  of  the  text — What  a 
precious  cordial  for  a  heart  in  distress  for  the  loss  of 
a  pious  relation!  What,  my  brethren,  are  all  the 
anodynes  of  irreligion,  or  the  cold  prescriptions  of 
infidel  philosophy  in  such  a  case,  when  compared 
with  this  single  declaration;  Whosoever  helieveth 
in  me  shall  never  die? 


4,70  DEATH  THE  BELIEVER'S  LIFE 

Death    is,   generally,    considered    a    calamitous 
event,  because  it  separates  the  soul  from  the  body; 
cuts  us  off  from  all  the  enjoyments  of  this  world; 
and  hurries  the  reluctant  soul,   throujih  a  dark  and 
unexplored  way,  to  an  unknown   eternal  state. — 
But  from  an  attentive  consideration  of  these  partic- 
ulars it  will,   1  hope,  appear,  that  death  is  so  far 
from  being  a  real  calamity  to  a  believer  that  it  is  the 
happiest  event  which  can  befal  him:  or,   to  adopt 
the  very  expressive  style  of  the  text,  that  according 
to  the  ideas  commonly  affixed  to  the   awful   term 
death,  the  believer  cannot  properly  be  said  to  die  at 
all.  Death  will,  indeed,  separate  the  soul  of  a  believer, 
as  well  as  the  soul  of  an  unbeliever,  from  the  body. 
But  is  this  a  calamity?     Would  it  be  for  the  interest 
of  a  holy  soul   to   be   forever  united  to  a  frail  and 
sluggish  body — forever  imprisoned  in  a  shrine  of 
mortal  flesh?     No:  when  the  immortal  spirit  has 
learned  how  to  act  a  more  exalted  part  in  a  separate 
state,  it  must  be  its  interest  to  burst  all  the  fetters 
of  mortality,  and  rise  unincumbered  to  the  regions 
of  perfect  liberty  and  peace.     God,   who  is  him- 
self a  pure  and  perfect  spirit,  and  ivho  maketh  his 
angels  spirits,  must  know  liow  to  render  a  disem- 
bodied spirit  happy. 

The  powers  of  the  mind  in  a  separate  state  will, 
there  is  reason  to  believe,  be  very  much  enlarged; 
capable  of  a  much  more  extensive  view  of  the  per- 
fections and  the  works  of  God,  than  it  is  possible 


DEATH  THE  BELIEVER'S  LIFE.  47  J. 

for  US  to  obtain  in  this  imperfect  state.  Nor,  when 
eternity  is  taken  into  view,  will  it  be  long  before 
the  neglected  dust  of  a  believer  will  spring  from 
the  dark  recesses  of  the  grave,  an  illustrious  form, 
a  spiritual  body;  all  made  up  of  glory,  energy,  and 
life;  admirably  qualified  to  act  in  perfect  unison 
with  the  soul  in  its  most  exalted  exercises.  To 
commit  the  body  to  the  grave  then,  that,  after  it 
has  been  purified  from  all  its  frailties  and  imperfec- 
tions, it  may  be  united  to  the  soul  again  in  a  hap- 
pier union  never  to  be  dissolved,  is  not  a  calamity 
to  be  deplored,  but  rather  a  privilege  to  be  highly 
prized,  and  earnestly  desired. 

Nor  ought  the  pain  attending  our  dissolution  to 
be  considered  any  just  objection  to  the  declaration 
of  the  text.  For  how  severe  soever  it  may  be,  it 
will  not  be  of  long  continuance.  We  have  no  just 
reason  to  conclude,  that  the  pain  of  dying  will  be 
as  intolerable  as  our  fears  are  apt  to  suggest. 

Thousands  who  have  recovered  from  a  danger- 
ous illness  have,  I  doubt  not,  suffered  more  than  it  is 
common  for  the  dying  to  suffer.  Death,  instead  of 
being  thought  an  instance  of  such  siifferiiig  as  to 
render  it  a  terror  to  a  believer,  ought  rather  to  be 
considered  the  final  period  of  all  his  sufferings;  and 
the  entrance  upon  a  state  of  everlasting  security 
and  joy.  Whosoever  liveth,  and  believeth  in  me^ 
shall  nfn)er  die. 


472 


DEATH  THE  BELIEVER'S  LIFE. 


Death  is  considered  a  calamitous  event  because 
it  will  remove  us  from  this  world  with  all  its  enjoy- 
ments; and,  particularly,  because  it  will  sejDarate 
us  from  all  our  dear  friends  and  relations  on  earth. 
But  why  should  a  believer  regret  the  loss  of  this 
world  when  he  is  going  to  heaven?  What  is  this 
earth  of  oar's — this  little  globe  of  dust  on  which  we 
live,  wiien  compared  with  the  heaven  of  heavens; 
with  the  celestial  paradise;  and  the  palace  of  the 
great  king  of  kings?  What  are  all  the  enjoyments 
of  the  present  state,  when  compared  with  those  in 
reserve  for  the  people  of  God  in  a  state  of  absolute 
perfection? 

Very  affecting,  indeed,  is  the  prospect  of  bidding  a 
long  and  sad  farewell  to  all  our  friends  and  rela- 
tions on  earth.  It  must  not,  however,  be  supposed 
that  the  anguish  of  this  sorrowful  separation  is  as 
sensibly  felt  by  the  dying  as  by  surviving  relations. 
And  it  must  certainly  afford  the  dying  believer 
much  relief  to  reflect,  that  he  is  not  going  to  an  un- 
friendly, inhospitable  region,  where  the  pleasures  of 
social  intercourse  are  unknown;  but  to  the  pure  re- 
gions of  love  and  friendship  in  the  highest  perfec- 
tion; where  he  will  meet  with  all  the  pious  of 
every  age  and  nation  who  are  gone  before  him. — 
And  where  all  his  pious  friends  and  relations,  whom 
he  is  leaving  behind  him,  will  shortly  follow;  and 
be  united  to  him  again  in  a  much  better  society 
than  can  be  found  on  earth. 


DEATH  THE  BEIJEVER'S  LIFE.  473 

Nor  need  the  heart  of  any  christian  be  terrified 
at  the  darkness  of  the  solitary  and  unexplored  way 
he  has  to  pass.  For  our  Redeemer  has  gone  that 
ivay  before  him;  and  rendered  it  quite  luminous  to 
the  eye  of  faiih.  The  world  which  we  inhabit  is  the 
land  of  shadows  and  of  darkness;  where,  at  best, 
we  can  see  only  as  through  a  glass  darkly.  Bui 
what  we  call  the  valley  of  the  shadow  of  death  is, 
in  reality,  the  entrance  upon  a  state  of  unclouded 
vision.  The  moment  the  believing  soul  is  separat- 
ed from  the  body,  it  will,  there  is  reason  to  believe, 
bid  an  everlasting  adieu  to  all  that  is  dark  and 
gloomy,  and  find  itself  instantaneously  translated  in- 
to those  regions  of  pure  and  everlasting  light,  where 
clouds  and  shadows  are  known  no  more.  Whoso- 
ever liveth,  and  believeth  in  me,  shall  never  die. 

But  it  is  a  future  judgment  more  than  all  other 
considerations,  which  renders  death  so  terril)le  to  a 
sinner.  My  brethren,  have  you  ever  seriously  realiz- 
ed the  solemn  scene?  Sin  is  an  evil  of  incalculable 
magnitude.  And  we  are  sinners.  Who  can  un- 
derstand his  errors?  Who  can  comprehend  the 
number,  or  the  enormity,  of  his  transgressions?  The 
God  with  whom  we  have  to  do,  is,  indeed,  a  merci- 
ful God,  but  he  is  as  just  as  mercilul:  and  sooner 
shall  the  mountains  depart,  and  the  hills  be  torn 
from  their  deep  foundations,  than  his  inflexible  jus- 
tice relax  one  jot  or  tittle  of  its  vast  demands  against 

the  sinner.     Solemn,  awful  reflection!    But  the  be 
61 


^^74  DEATH  THE  BELIEVER'S  LIFE. 

liever  need  not  be  terrified  by  it,  solemn  and  aw- 
ful as  it  is.     His  Redeemer  has  stood  in  the  breach; 
has  sustained  the  heavy  stroke;  has  suffered  with- 
out abatement  the  awful  inflictions  of  the  justice  of 
God  for  him.     Thus  has  the  laiv  been  magnified 
and  made  honourable;  thus  has  divine  justice  been 
perfectly  satisfied,  and  the  God  of  justice  reconcil- 
ed to  the  believer.     And,  if  God  be  for  us,  who  can 
be  asainst  us?     Who  is  he  that  condemneth?     It  is 
Christ  that  died.      There  is  no  co7idemnation  to 
them  tvho  are  in  Christ  Jesus.     O  Death!  where  is 
thy  sting?    O  Grave!  where  is  thy  victory?     Dis- 
miss your  fears,  ye  timorous   believers!     A  future 
judgment  has  no  terrors  for  you.     The  Redeemer  in 
whom  you  trust  will  not  forsake  you  in  your  last 
conflict — will  not  suffer  you  to  traverse  the  valley 
of  the  shadow  of  death  alone;  nor  will  he  condemn 
you  when  brought  into  judgment  before  his  Father, 
and  before  his  holy  angels.     No;  he  will  then  ac- 
quit you  from  every  charge,  own  you  for  his  dis- 
ciples, and  receive  you  to  mansions  of  everlasting 
blessedness.    Whosoever  liveth,  and  believeth  in  me, 
shall  never  die. 

And,  are  not  these  considerations  sufficient  to  es- 
tablish the  doctrine  of  the  text.  Can  it  be  a  calam- 
ity to  be  set  at  liberty  from  encumbering  flesh — 
from  a  weak  and  sluggish  body,  which  impedes  the 
mind  in  its  noblest  flights  towards  God  and  heaven? 
Can  it  be  a  calamity  to   go   from  the  troubled 


DEATH  THE  BELIEVER'S  LIFE.  4'J^5 

Stream  to  the  pure  and  inexhaustible  fountain  of 
happiness?  Can  it  be  a  calamity  to  close  our  eyes 
upon  all  the  pomp  and  glory  of  this  world,  that  we 
may  open  them  upon  the  grandeur  and  beauty  of  the 
heaven  of  heavens?  Can  it  be  a  calamity  to  part 
with  our  friends  in  this  imperfect  state,  that  we 
may  be  united  to  the  church  universal  in  a  state  of 
absolute  perfection?  Can  it  be  a  calamity  to  re- 
sign this  poor  dying  life  with  all  its  enjoyments,  for 
such  a  life  as  saints  and  angels  live  in  heaven?  No: 
this  cannot,  surely,  be  a  calamity;  but  the  happiest 
event  that  can  befal  a  believer.  Nay,  this  cannot 
be  death  at  all,  according  to  the  ideas  commonly 
affixed  to  that  awful  term.  It  is  in  the  solemn 
hour  of  departure  from  this  mortal  state,  and  not 
till  then,  that  the  believer  enters  upon  life  in  its 
highest  perfection  and  richest  glories.  Whosoever 
livetfi,  and  believeth  in  wie,  shall  never  die. 

But  our  ideas  of  these  great  things  are  very  ob- 
scure, and  our  speech  badly  ordered  by  reason  of  the 
darkness  resting  upon  the  present  state.  Ah!  could 
our  beloved  Brother,  whose  departure  has  been  the 
occasion  of  th^se  reflections,  be  permitted  to  return; 
were  he  allowed  to  occupy  once  more  the  place 
where  I  now  stand,  and  preach  to  us  another  ser- 
mon, what  might  we  not  expect  from  him  now  up- 
on this  important  subject?  How  interesting  would 
it  be  to  hear  him  relate  how  the  valley  of  the  shadow 
of  death  was  turned  into  a  luminous  way  before 


^•yg  CEATH  THE  BELIEVER'S  LIFE. 

him!  How  interesting  to  hear  him  describe  his 
sensations,  when  the  angels,  who  had  so  long  pitch- 
ed their  tents  around  his  dwelling,  appeared  to  con- 
duct him  to  the  celestial  mansions!  With  what 
emotions  of  heart  should  we  dwell  upon  the  ac- 
cents of  his  lips,  declaring  the  holj  ecstasies  of  his 
soul  when  all  the  glories  and  felicities  of  the  hea- 
venly state  first  opened  to  his  view!  Oh!  with  what 
emphasis  could  he  illustrate  the  gracious  import  of 
this  blessed  declaration,  whosoever  liveth,  and  be- 
lieveth  in  me,  shall  never  die.  Ah  Christian!  I 
address  myself,  particularly,  to  such  as  have  often 
been  edified  by  his  discourses  while  he  resided  on 
earth,  couldst  thou  be  permitted  to  hear  him  ad- 
dressing thee  from  the  eternal  world  once  more  up- 
on these  great  and  solemn  subjects,  would  it  not 
make  a  deep  and  lasting  impression  upon  thy 
heart— an  impression  which  none  of  the  allurements 
of  this  world  would  ever  be  able  to  efface?  Sinner! 
who  hast  often  been  warned  by  him  to  flee  from 
the  wrath  of  God,  and  hitherto  in  vain,  couldst 
thou  once  more  hear  his  awful  voice  rolling  through 
the  air!  "  Prepare  to  meet  thy  God,''"'  would  it  be 
possible  ever  to  forget  it?  Well;  from  the  house  ap- 
pointed for  all  living  our  departed  brother  is  really 
addressing  this  audience;  from  the  cold  and  silent 
grave  he  calls  upon  us,  upon  each  of  us,  and  that  in 
language  more  emphatical  than  1  can  use,  to  pre- 
pare to  follow  him.     And  shall  it  be  in  vain!     The 


DEATH  THE  BELIEVER'S  LlFE.  477 

time  is  fast  approaching,  when,  whether  prepared, 
or  unprepared,  follow  him  we  must.  And  have 
you,  my  brethren,  ever  seriously  realized  the  death 
of  an  unbeliever?  Whosoever  believet/i  in  me  shall 
never  die.  It  is,  you  will  observe,  only  the  believer 
who  is  secured  from  death  considered  as  a  calami- 
tous event;  while  the  unbeliever  is  left  exposed  to 
all  its  terrors.  No  angel  attends  his  dying  bed,  to 
take  the  charge  of  his  departing  spirit:  no  prospect 
of  meeting  his  friends  and  relations  in  a  better 
world,  to  soften  the  anguish  of  the  last  adieu.  Not 
a  single  glimpse  of  light  to  mitigate  the  horrors  of  the 
valley  of  the  shadow  of  death.  And  when  in  this 
hour  of  distress  and  alarm,  a  future  judgment  is 
presented  to  his  view  in  all  its  terrors,  what  will 
he — what  can  he  do?  How  bear  up  under  the 
overwhelming  prospect?  Think  of  it  my  brethren, 
think  of  it  in  time.  The  sudden  and  unexpected 
death  of  our  departed  brother,  is  to  us  a  solemn  ad- 
monition not  to  delay  a  moment  in  a  matter  of  such 
vast  importance.  After  he  was  seized  with  his  last 
illness  he  had  very  little  time,  probably  not  a  single 
moment  which  it  was  in  his  power  to  employ  in 
preparing  for  the  eternal  world.  Had  he  put  off 
that  great  work  until  a  dying  bed,  what  might  his 
situation  now  have  been?  And  have  we  any  security 
against  a  similar  fate?  No:  neither  youth,  nor 
vigour  of  constitution,    nor  the  most  confirmed 


478 


DEATH  THE  BELIEVER'S  LIFE. 


health,  nor  uncancelled  guilt,  can  promise  us  length 
of  days,  or  be  the  least  defence  against  a  sudden 
death.  Be  ye,  therefore,  ready  also,  for  the  Son  of 
Man  Cometh  at  an  hour  ivhen  ye  think  not. 


SERMON  XXXI. 


THE  JUDGMENTS  OF  GOD  UNSEARCHABLE. 
RoMAJfs  xi.  S3. 

Oh!  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God!  how  unsearchable  are  his  judgments  and  his  ways  past  finding 
out. 

In  the  scriptural  representation  of  future  punish- 
ment, there  is  something  peculiarly  awful.  Who 
among  us  can  dwell  with  the  devouring  fire,  who 
can  bear  the  thoughts  of  lying  down  in  everlasting 
burning!  With  the  lake  that  burns  with  fire  and 
brimstone  full  in  view,  I  do  not  think  it  possible 
for  the  hardiest  transgressor  to  persevere  in  a  course 
of  open  and  daring  impiety.  It  is,  therefore,  not 
to  be  wondered  at,  that  the  fearful  and  unbelieving, 
and  abominable,  and  whoremongers,  and  sorcerers, 
and  all  liars,  and  every  other  flagitious  and  obsti- 
nate offender,  should  try  to  discredit  the  scripture 


480      '^'^^^  JUDGMENTS  OF  GOD  UNSEARCHABLE 

account  of  the  intolerable  doom,  which  awaits 
them  in  the  eternal  world.  Nor  is  it  at  all  surprising, 
that  unbelievers  should  urge  that  account  of  future 
misery  as  an  objection  to  the  truth  of  the  scriptures 
themselves;  for  it  seems  to  be  the  part  of  candour 
to  acknowledge,  that  it  is  one  of  the  most  plausible 
objections,  perhaps  the  most  plausible  without  ex- 
ception, which  they  have  ever  been  able  to  devise 
against  the  christian  faith.  I  hope,  however,  to 
make  it  appear,  that  the  punishments  denounced 
against  the  ungodly  in  a  future  state,  as  well  as  in 
this  life,  instead  of  forming  a  just  objection  to  the 
truth  of  the  scriptures,  ought  rather  to  be  consider- 
ed as  an  evidence  in  their  favour. 

With  a  view  of  furnishing  an  easy  solution  to 
this  objection,  some  adventurous  men  have  most 
presumptuously  undertaken  to  strip  the  second  death 
of  more  than  half  its  terrors.  Nay;  according  to 
the  casuists  I  have  in  view,  there  is  no  such  thing 
as  a  second  death  or  hell,  in  the  proper  and  natural 
sense  of  these  terms.  What  the  scriptures  call  the 
second  death  and  hell,  they  make  to  be  nothing 
more  than  salutary  chastisement,  intended  to  re- 
claim such  obstinate  offenders  as  refused  to  be  re- 
claimed in  this  life.  Are  the  terrors  of  the  Lord 
then,  as  exhibited  in  the  sacred  pages,  so  insutfer- 
able  as  to  strike  the  workers  of  iniquity  wiih  too 
great  a  dread,  and  to  render  them  too  solicitous  lest 
they  should /«//  into  the  hands  of  the  living  God? 


THE  JUDGMENTS  OF  GOD  UNSEARCHABLE.       43} 

By  no  means.  The  amazing  security  of  the  greateif 
part  of  those  who  profess  to  believe  in  everlasting 
punishment,  shews  the  very  reverse  to  be  the  case. 
Must  it  not  then  be  an  instance  of  great  imprudence, 
to  try  to  diminish  the  terror  of  future  punishment, 
when  their  influence  is  already  too  weak? — when 
they  are  already  too  feeble  a  check  upon  the  restless 
and  ungoverned  passions  of  more  than  one  half  of 
professing  christians?  It  must  indeed  be  admitted, 
that  there  is  something  incomprehensible  as  well 
as  inexpressibly  awful  in  the  scriptural  denuncia- 
tion of  the  wrath  of  God,  against  incorrigible  of- 
fenders. But  will  this  warrant  a  plain  contradiction 
of  the  express  declarations  of  our  Saviour?  When 
he  says,  the  wicked  shall  go  away  into  everlasting 
punishment;  shall  we  say  the  wicked  shall  go,  not 
into  everlasting  punishment,  but  only  into  a  state 
of  salutary  discipline?  When  he  says,  their  worm 
dieth  not  and  their  fire  is  not  quenched;  shall  we 
affirm,  that  their  worm  doth  die,  and  that  the  fire 
shall  be  quenched?  When  he  assures  us,  that  the 
smoke  of  their  torment  ascendeth  up  forever  and 
ever;  shall  we  allege,  that  it  ascendeth  only  for  a 
time?  When  he  asks,  what  shall  a  man  give  in  ex- 
change for  his  lost  soul;  would  it  be  advisable  for 
us  to  tell  him,  that  the  question  is  impertinent  and 
improper,  because  no  such  exchange  will  be  neces- 
sary, and  because  the  soul  never  can  be  lost?     And, 

out  of  a  great  multitude  of  instances  to  mentiou  but 

62 


482        '^^^^  JUDGMENTS  OF  GOIJ  UNSEARCHABLE. 

one  more,  when  he  declares  that  between  heaven 
and  hell  there  is  a  great  intervening  gulf  that  can- 
not be  passed,  shall  we  say  there  is  no  such  gulf 
in  the  way?  Is  it  prudent,  is  it  safe,  is  it  modest, 
can  it  be  necessary;  nay,  must  it  not  be  an  instance 
of  astonishing  presumption,  thus  pointedly  to  con- 
tradict our  Lord  and  Master? 

Paul  was,  it  may  be  presumed,  as  well  acquaint- 
ed with  the  difficulties  which  attend  the  judgments, 
denounced  against  the  sinner  both  in  this  life  and 
that  which  is  to  come,  as  any  modern  christian  or 
deist  can  reasonably  pretend  to  be.  In  the  former 
part  of  this  epistle,  he  had  occasion  to  exhibit  some 
of  the  most  difficult,  and  to  unsanctified  nature,  the 
most  obnoxious  doctrines,  contained  in  the  Bible; 
and  among  others,  that  of  eternal  judgment.  Does 
he  then  reject  this  doctrine,  as  too  severe  or  too 
incomprehensible  to  be  believed?  No:  after  a  re- 
view of  some  of  the  most  mysterious  instances  of 
the  judgments  and  determinations  of  the  incompre- 
hensible Jehovah,  so  far  is  he  IVom  finding  fault, 
that  he  breaks  forth  in  the  language  of  profound 
adoration,  0  the  depths  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God!  hotv  unsearchable 
are  his  judgments  and  his  ivays  past  finding  out! 

The  term  judgments  in  our  Bible,  especially  in 
the  Old  Testament,  is  often  used  to  denote  the  stat- 
utes or  laws,  which  God  has  been  pleased  to  or- 
dain; but  in  our  text  it  seems  evidently  to  refer  to 


THE  JUDGMENTS  OF  GOD  UNSEARCHABLE.       433 

the  punishments,  which  the  righteous  ruler  of  the 
world  inflicts  upon  the  transgressors  of  his  law, 
both  in  this  and  a  future  state.  These  judgments 
are,  the  apostle  admits,  unsearchable;  and  all  the 
dispensations  of  Divine  Providence  untraceable  by 
us:  he  is  far,  however,  from  finding  fault  with  what 
is  incomprehensible  by  the  most  sagacious  of  short 
sighted  mortals.  And  shall  we,  my  brethren,  pre- 
sume to  find  fault  with  what  we  understand  not, 
with  what  the  apostle  Paul,  who  had  certainly  a 
more  comprehensive  view  of  the  judgments  and 
ways  of  God  than  any  uninspired  man,  adored? 
Shall  we  presume  to  find  fault  with  what  no  man, 
no  angel  can  comprehend?  Rather  let  us  unite 
with  him  in  the  pious  exclamation  of  the  text,  O 
the  depths  of  the  riches  both  of  the  wisdom  and 
knowledge  of  God!  how  unsearchable  are  his  judg- 
ments and  his  ways  past  finding  out! 

As  the  Great  God  is  himself  incomprehensible  by 
us,  so  are  and  must  necessarily  be  his  ways.  This  is, 
we  know,  the  case  with  respect  to  the  present  state. 
Why  he  hath  been  pleased  to  permit  both  moral 
and  natural  evil,  sin  and  misery,  to  invade  our  world 
we  cannot  tell.  But  this  he  has  certainly  done. — 
Man  is  most  asswredly  now  in  a  state  of  sin  and 
misery.  Why  he  does  not  exert  his  resistless  power 
for  the  instantaneous  removal  of  both  from  his  crea- 
ture man,  we  know  not.  And  is  it  strange  that  we 
oannot  comprehend  the  reasons  which  induce  him 


484 


THE  JUDGMENTS  OF  GOD  UNSEARCHABLE. 


to  permit  the  continuance  of  sin  and  misery,  in  a 
future  state?  Is  it  strane;e,  that  the  judgments 
which  the  scriptures  denounce  against  the  wicked 
in  the  eternal  state,  should  be  unsearchable  by  us? 
Nay;  must  it  not  be  an  instance  of  astonishing  pre- 
sumption, to  discredit  these  denunciations  because 
they  are  what  they  must  necessarily  be,  incompre- 
hensible? But  when  the  apostle  represents  the 
judgments  of  God  as  unsearchable  or  incompre- 
hensible, we  must  not  understand  him  to  mean 
that  the  grounds  upon  which  they  rest,  are  entirely 
beyond  the  reach  of  the  mind  of  man.  It  is  indeed 
but  little  we  know  or  can  know  with  respect  to  the 
judgments  and  ways  of  God  our  Maker;  we  may 
nevertheless  form  some  just  ideas  of  them.  As  far 
as  we  can  understand  them,  we  evidently  perceive 
that  they  are  wise  and  good;  we  may  therefore  just- 
ly conclude  that  what  surpasses  our  comprehension, 
is  also  wise  and  good. 

That  man  should  be  formed  a  moral  agent,  and 
be  left  to  the  freedom  of  his  own  will,  was  undoubt- 
edly proper.  And  this  seems  plainly  to  imply  the 
possibility  of  apostasy  and  revolt.  Have  we  then 
any  reason  to  impeach  the  wisdom  or  goodness  of 
our  Maker,  when  an  event  which  was  necessarily 
rendered  probable  or  at  least  possible,  has  actually 
taken  place? 

That  suffering  is  the  necessary  and  just,  as  well 
as  natural  consequence  of  sin,  we  can  clearly  per- 


THE  JUDGMENTS  OF  GOD  UNSEARCHABLE. 


485 


ceive;  and  when  a  future  state  of  rewards  and 
punishments,  brought  to  light  by  the  gospel,  is 
taken  into  view,  it  is  easy  to  see  that  the  sufferings 
inflicted  on  transgressors  in  this  life,  are  happily 
calculated  to  promote  the  general  interests  of  man, 
at  the  same  time  that  they  are  calculated  to  answer 
important  purposes  in  the  moral  government  of 
God.  And  have  we  any  reason  to  suppose,  tiiat 
the  punishments  inflicted  upon  the  wicked  in  the 
eternal  state  are  not  necessary  also,  and  attended 
with  very  important  and  beneficial  consequences? 

Sin  is  an  offence  against  a  Being  of  infinite  ma- 
jesty; and  must  it  not,  therefore,  deserve  a  punish- 
ment in  some  measure  proportioned  to  his  incom- 
prehensible dignity?  if  so,  it  seems  to  deserve  an 
infinite  or  endless  punishment;  for,  between  a 
punishment  limited  both  in  degree  and  duration  and 
infinite  dignity  and  majesty,  there  does  not  seem  to 
be  any  proportion.  This  single  consideration  is,  in 
the  opinion  of  some,  a  sufficient  vindication  of  the 
scripture  doctrine  of  future  punishments.  But  how- 
ever this  may  be;  it  will,  I  hope,  be  readily  admit- 
ted that  sin  deserves  to  be  punished;  that  the  sinner 
deserves  to  suffer  according  to  the  nature  of  his 
crimes;  and  that,  without  any  regard  to  tlie  salu- 
tary consequences  which  may  arise  from  his  suffer- 
ings. Tiiou2;h  the  transgressor  were  removed  to 
some  corner  in  the  universe,  where  he  could  never 
be  seen  or  heard  of  again,  vet  it  is,  as  far  as  I  can 


486       'THE  JUDGMENTS  OF  GOD  UNSEAKCHABLE- 

learn,  the  opinion  of  all  ages  and  nations,  that  he 
would  deserve  to  suffer,  even  in  that  situation,  a 
punishment  proportioned  to  the  nature  of  his 
offences. 

This  is  however,  by  no  means  tlie  only  reason 
that  we  have  to  assign  for  the  punishments  inflicted 
on  transgressors  in  a  future  state.  Our  God  is  a 
God  of  love.  It  is  the  peculiar  glory  of  our  holy 
religion  to  exhibit  him  in  that  character;  and  we 
have  abundant  reason  to  conclude  that  he  never  in 
any  instance  inflicts  punishment  on  any  of  his  crea- 
tures, either  in  this  or  in  another  state,  which  is  not 
really  necessary:  or  in  other  words,  that  these 
punishments  are  as  real  expressions  of  his  love  to 
his  moral  offspring  in  general,  as  rewards  conferred 
upon  the  blessed  in  heaven.  When  the  great,  the 
unchangeable  Jehovah  punishes  for  sin,  we  must 
by  no  means  imagine  him  to  be  influenced  by  re- 
venge or  any  of  the  malignant  passions  that  too  of- 
ten possess  the  breasts  of  weak  mortals,  and  urge 
them  to  take  vengeance  upon  the  objects  of  their  re- 
sentment. No:  when  the  Deity  punishes  for  sin, 
it  is  to  accomplish  some  important  purpose — it  is,  I 
think  I  may  venture  to  aftirm,  to  accomplish  the 
greatest  good  to  his  moral  ofi'spring  in  general. — 
That  sin  is  destructive  to  the  happiness  of  man,  is 
too  evident  to  admit  of  a  doubt.  And  that  punish- 
ment or  suffering  inflicted  for  sin,  is  in  this  life  hap- 
pily calculated  to  operate  as  a  powerful  inducement 


THE  JUDGMENTS  OF  GOD  UNSEARCHABLE.      437 

to  reform  the  sinner,  is  also  abundantly  evident. — 
To  inflict  such  punishment  then,  must  undoubtedly 
be  an  instance  not  of  any  thing  malignant  in  the 
Deity,  but  of  goodness  and  love. 

We  must,  however,  by  no  means  imagine,  that 
the  only  benevolent  purpose  that  can  be  answered 
by  penal  inflictions  upon  the  transgressor,  is  his  own 
particular  advantage.  Should  he  prove  incorrigible, 
it  may  be  indispensably  necessary  to  make  him  a 
warning  to  others.  This  we  know  is  often  the  case 
in  human  governments,  and  why  should  we  suppose 
it  may  not  be  also  the  case  in  the  government  of 
God?  How  many  worlds  there  may  be,  besides 
this  little  globe  of  ours,  we  know  not.  Nor  do  we 
know  how  many  maybe  brought  into  existence,  after 
ours  shall  be  no  more.  We  have  however  abund- 
ant reason  to  conclude,  that  in  the  dispensations  of 
Providence  both  of  mercy  and  of  judgment,  there  is 
a  reference  to  the  good  of  the  Creator's  moral  ofi'- 
spring  in  general,  which  are  now  or  shall  hereafter 
be  brought  into  existence.  And  who  will  under- 
take to  say,  what  punishment  it  may  be  necessary 
to  inflict  upon  the  wicked  in  a  future  state,  as  an 
instructive  example  to  others?  How  many  myriads 
of  innocent  creatures  may  be  preserved  in  a  state 
of  innocence  and  everlasting  happiness,  in  conse- 
quence of  the  penal  inflictions  upon  the  wicked  of 
our  apostate  race,  it  is  impossible  to  say;  this,  how- 
ever we  have,  it  appears  to  me.  a  right  to  say,  that 


488       '^HE  JUDGMENTS  OF  GOD  UNSEARCHABLE 

their  impunity  would,  as  far  as  we  can  judge,  be  at- 
tended with  the  most  serious  and  alarming  conse- 
quences. 

That  the  wicked  are  not  uniformly  punished, 
nor  the  riglitcous  uniformly  rewarded  in  this  life 
according  to  their  works,  we  have  indubitable 
proof.  It  is  also  very  evident  that  some  daring  of- 
fenders, in  this  life,  enjoy  high  prosperity;  while 
others  more  moral  in  their  conduct  are  in  great  dis- 
tress. And  is  it  not  reasonable,  nay  does  not  jus- 
tice require,  that  every  man  should  be  rewarded 
according  to  his  works?  This,  as  far  as  we  are 
able  to  judge,  is  the  case;  and  must  necessarily  be 
so,  if  there  be  a  just  God  in  heaven  who  regards 
the  affairs  of  men  on  earth. 

Very  pleasing  indeed,  not  only  to  the  guilty,  but 
also  to  every  benevolent  mind,  would  be  the  pros- 
pect of  universal  happiness;  of  the  happiness  of  the 
wicked  as  well  as  of  the  righteous  beyond  the  grave. 
It  seems  however  to  be  absolutely  impossible.  For 
misery  is  a  necessary  and  inevitable  consequence  of 
sin.  The  happiness  of  every  creature  must  consist  in 
enjoyments  suited  to  its  own  particular  natine.  And 
a  little  attention  to  the  nature  of  the  human  mind, 
may  be  sufficient  to  evince,  that  it  is  only  in  the 
enjoyment  of  God  our  Maker  that  we  can  be  Iiap- 
py.  But  sin  cuts  us  off  from  all  communion  with  a 
holy  God,  and  consequently  from  happiness.  Sin 
introduces  disorder  among  the  passions,  and  is  ne- 


THE  JUDGMENTS  OF  GOD  UNSEARCHABLE.       439 

eessarily  followed  sooner  or  later  by  remorse  of 
conscience.  And  remorse  of  conscience  would 
create  a  hell  even  in  heaven  itself.  We  may  see, 
therefore,  that  future  punishment  follows  naturally 
from  the  part  which  the  sinner  acts  in  this  life.  And 
have  we  any  reason  to  complain,  because  the 
Great  Ruler  of  the  universe  permits  the  moral  as 
well  as  the  natural  world  to  move  on  according  to 
the  course  of  nature?  Have  we  any  reason  to  com» 
plain,  because  our  Creator  does  not  work  a  miracle 
to  prevent  the  sinner  from  suffering  the  natural  con- 
sequence of  his  own  voluntary  crimes?  Were  a 
man  to  cast  himself  headlong  into  the  deep,  or 
plunge  a  dagger  into  his  bosom,  you  would  not 
expect  that  Providence  in  a  miraculous  manner 
would  interfere  to  save  his  life:  or  should  any  one 
wear  out  his  constitution,  and  waste  his  estate  by 
debauchery  and  riotous  living,  you  would  not  sure- 
ly require  Providence  to  work  a  miracle,  in  order 
to  retrieve  his  losses.  Why  then  should  any  one 
require  a  miracle,  in  order  to  retrieve  the  losses  of 
a  sinner;  or  to  counteract  the  natural  consequences 
of  his  voluntary  crimes?  This  will  appear  the  more 
unreasonable,  when  we  consider  that  the  impeni- 
tent sinner  chooses  his  own  unhappy  fate.  I  have 
now  a  particular  reference  to  hearers  of  the  gospel, 
who  live  and  die  in  voluntary  impenitence  and  un- 
belief. 


4,90        '^J^*E  JUDGMENTS  0F  GOU  UNSEARCHABLE. 

Life  and  death  are  set  before  them  in  the  gospel; 
but  they  choose  death,  or  at  best  the  way  to  death; 
and  can  they  have  any  reason  to  complain  vvhen 
they  obtain  their  own  choice?  Very  stupendous  are 
the  miracles  which  have  already  been  wrought,  in 
order  to  open  the  way  for  a  sinner's  reconciliation 
with  his  incensed  Maker.  And  shall  those  that 
voluntarily  reject  this  reconciliation,  complain  be- 
cause they  enjoy  not  its  blessing?  A  pardon  bought 
with  blood  is  offered  to  us;  and  if  we  refuse  to  ac- 
cept it,  shall  we  complain  because  it  is  not  given  to 
us?  Grace  to  deliver  us  from  the  power  as  well  as 
from  the  guilt  of  sin  is  brought  near  us  in  the  gos- 
pel; and  if  we  refuse  this  grace,  can  we  reasonably 
complain  because  it  is  not  communicated?  If  we 
refuse  to  be  saved  by  Jesus  Christ,  shall  we  com- 
plain because  he  doth  not  save  us?  If  we  refuse  to 
be  delivered  from  everlasting  death,  have  we  any 
reason  to  complain  when  condemned  to  that  fate, 
from  which  we  were  unwilling  to  be  delivered. 
Jesus  Christ  is  the  light  of  life;  but  if  we  choose 
darkness  rather  than  light,  have  we  any  reason  to 
complain  when  left  in  darkness  forever?  Jesus 
Christ  is  ready  to  break  our  fetters  and  set  our 
souls  at  liberty  from  the  thraldom  of  sin;  but  if  we 
refuse  to  be  set  free,  have  we  any  reason  to  complain 
when  left  to  wear  forever  the  chains  we  have 
chosen?  Jesus  Christ  offers  to  deliver  us  from  the 
disorders  of  the  passions  and  from  remorse  of  con- 


THE  JUDGMENTS  OF  GOD  UNSEARCHABLE.      49| 

science;  and  if  we  reject  this  gracious  interference 
on  our  behalf,  have  we  any  reason  to  complain 
when  given  up  to  the  natural  effects  of  that  disorder 
and  remorse?  Our  blessed  Redeemer  not  only  gave 
his  life  a  ransom  for  sinners,  but  he  condescends  to 
entreat  and  beseech  them  to  be  reconciled  to  God; 
nay,  he  most  mercifully  conjures  them  by  all  the 
terrors  of  eternal  death  and  all  the  glories  of  eternal 
life,  to  accept  of  his  salvation  and  be  happy.  And 
shall  we  dare  to  complain  of  a  punishment  from 
which  we  refuse  to  be  delivered,  and  which  is  not 
sufficient  to  deter  us  from  sin? 

But  let  us  make  the  supposition  that  the  un- 
changeable Jehovah  should  reverse  his  high  decrees, 
and  by  a  miracle  of  unaccountable  grace,  not  only 
deliver  the  sinner  from  the  guilt  but  also  from  the 
power  of  sin  after  death  and  receive  him  to  the 
same  happiness,  the  same  heaven  with  the  righteous; 
what  would  be  the  consequence?  Would  it  be  an  ad- 
dition to  the  happiness  of  God's  moral  offspring  in 
general?  So  far  from  it,  that  it  would,  we  have 
reason  to  think,  be  the  ruin  of  the  universe.  And 
is  it  not  better  that  the  whole  human  race  should 
perish,  than  that  the  moral  government  of  God,  and 
with  it  all  order  and  happiness  and  peace  through- 
out the  universe  should  be  destroyed? 

But  it  will  perhaps  be  said  that  a  less  punishment 
than  that  denounced  in  the  scriptures,  would  be 
sufficient  to  illustrate  the  awful  glories  of  divine 


492       '^^^^  JUDGMENTS  OF  GOD  UNSEARCHABLE. 

justice,  deter  the  innocent  from  revolt  and  preserve 
order  among  the  moral  offspring  of  God.  It  would 
certainly  be  more  becoming  short-sighted  man  to 
fall  prostrate  in  the  dust  before  the  majesty  of  hea- 
ven, and  cry  out  in  the  language  of  the  apostle,  O 
the  depths  of  the  riches  both  of  the  wisdom  and  the 
power  of  God!  How  unsearchable  are  his  judgments 
and  his  ways  past  finding  out!  than  to  cavil  at  dis- 
pensations he  cannot  comprehend. 

From    the    scriptural  representations   of   future 
punishments,  we  can  assuredly  learn  that  it  is  some- 
thing too  awful  for  us  to  endure.     But  what  is  the 
precise  import  of  the  figurative  language  by  which 
it  is  pointed  out,   we  know   not.     That  with  God 
our  Maker  is  terrible  majesty  we  know :  it  is,  how- 
ever, but  little  we  can  know  of  his  majesty  or  any 
other  of  his  perfections.     He  is  to  us  an  incompre- 
hensible God.     That  sin  is  the  greatest  evil  in  the 
universe,  we  may  clearly  perceive:  but  the  depths 
of  its  malignity  we  cannot  fathom.     That  a  system 
of  government  extending  to  all  w  orlds  and  all  ages, 
and  to  all  the  actions  of  every  moral  agent  now  in 
existence,  or  that  shall   hereafter  be  brought  into 
existence,  with  all  their   various  connections  and 
combinations  and  results,  must   be  very  extensive, 
is  very  evident;  but  our  ideas  of  it  must  be  exceed- 
ingly obscure.     How  then  is  it  possible  for  us  to 
know,  that  the  punishment  denounced  in  the  scrip- 
tures against  the  wicked  in  the  eternal  state,  is 


THE  JUDGMENTS  OF  GOD  UNSEARCHABLE.       4^93 

greater  than  sin  deserves,  greater  than  infinite  ma- 
jesty has  a  riglit  to  inflict,  or  greater  than  is  absolute- 
ly necessary  to  counteract  the  moral  disorder  which 
sin  has  introduced  into  the  world?  But  perhaps  it  will 
be  said,  the  idea  of  eternal  punishment  is  too  ter- 
rible to  think  of,   how  then  can   we  endure  it?  Do 
not  endure   it  then!     What  is  the  design  of  these 
ilenunciations?     To  teach   us   what   hell  is?     No: 
but  to  induce  us  to  avoid  it  and  lay  hold  upon  eter- 
nal life,  while  the  day  of  mercy  lasts.     And  shall 
we  complain  that  such  denunciations   are  too  ter- 
rible, while  they  are,  for  the  most  part,  too  weak 
to  accomplish    the   benevolent   purpose   for    which 
they  are  intended?     And  after  all  what  is  there  in 
that  awful  sound  forever,  forever,  to  furnish  daring- 
mortals    with   a  theme  of  incessant    declamation 
against  the  justice  and  sovereign  pleasure  of  God 
their  Maker?     Do   not  the  children  of  men  suffer 
much    in   this   life  in   consequence   of  sin?     And 
whether  they  believe  or  disbelieve  in  future  punish- 
ments, are  they  not  for  the  most  part  unwilling  to 
die?     Life  with  all  its  miseries,  is   generally  con- 
sidered preferable  to  a  state  of  non-existence.   Nay, 
who  will  venture  to  say  that  it  is  unjust  for  God  to 
inflict  upon  the   children   of  men   the  piniisiimcnt 
they  suffer?     Or  that  it  would  be  so,  were  this  life 
lengthened  out  forever?     Do  we  not  then  plainly 
see  that  eternity  does  not,   even  in  tiie  opinion  of 
fjie  wicked  themselves,  render  their  sufferings  un- 


494 


THE  JUDGMENTS  OF  GOD  UNSEARCHABI.E. 


just.  I  do  not  intend  by  this  observation  to  intimate, 
that  the  sufferings  of  a  future  state  do  not  rise 
above  the  sufferings  of  the  present  life:  or  to  form 
any  estimate  of  the  greatness  of  future  sufferings. 
I  only  intend  it  as  an  intimation,  that  eternal  suffer- 
ings are  not  greater  than  the  crimes  for  which  they 
are  inflicted;  are  not  unjust,  sinners  themselves 
being  judges.  And  we  are  assured  in  the  scrip- 
tures of  truth,  that  nothing  will  be  inflicted  upon 
an  individual  in  a  future  state,  but  what  is  perfect- 
ly just,  what  his  crimes  fully  deserve.  It  is  never- 
theless true,  that  it  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God.  Believe  this  my 
brethren,  and  flee  from  the  ivrath  to  eome;  and  in- 
stead of  cavilling  at  what  surpasses  our  comprehen- 
sion, lay  hold  on  eternal  life:  and  then  to  eternal 
ages,  it  w  ill  be  your  privilege  to  exclaim  in  holy 
ecstasy  and  not  in  despair;  "  0  the  depths  of  the 
riches  both  of  the  wisdom  and  knowledge  of  God! 
How  unsearchable  are  his  judgments  and  his  ways 
past  finding  out.''- 


SERMON  XXXII. 

PARDON  THROUGH  THE  ATONEMENT. 

Romans  iii.  26. 

That  he  might  be  just  and  the  justifier  of  him  that  believetli  in  Jesus. 

To  prepare  for  a  future  state,  ought  certainly  to 
be  the  principal  business  of  human  life.  This  is  a 
truth  so  obvious,  that  it  cannot  reasonably  be  called 
in  question  by  any  one,  who  believes  in  a  state  of 
future  rewards  and  punishments.  We  have,  how- 
ever, much  reason  to  apprehend,  that  this  great 
work  is  very  much  neglected  by  the  greater  part 
even  of  gospel  hearers.  Nay,  we  have  reason  to 
fear  that  no  inconsiderable  proportion  of  those  who 
do  pay  some  attention  to  it,  are  labouring  in  vain, 
are  going  about  to  establish  their  own  righteousnesSf 
not  submitti^ig  themselves  to  the  righteousness  of 
€hrist,  who  is  the  end  of  the  law  for  righteouness 


496  I'ARDON  THROUGH  THE  ATONEMPINT. 

to  every  one  that  believeth.  And  this  is  in  my  view 
a  very  affecting  consideration.  To  see  an  individual 
preferring  the  transient  enjoyments  of  this  life,  to  a 
happy  immortality  is  very  afflictive.  But  hov^^ 
much  more  so  must  it  be,  to  see  so  many  of  our 
fellovv^-mcn  taking  no  inconsiderable  pains  in  this 
great  concern  to  no  purpose? — striving  for  life — for 
life  eternal,  in  a  way  in  which  it  cannot  be  obtain- 
ed. Now  this  is,  certainly,  the  case  with  all  those 
who  are  seeking  salvation  by  the  works  of  the  law. 

When  we  appear  in  the  character  of  ambassa- 
dors for  Christ,  to  preach  the  gospel  to  perishing 
sinners,  every  individual  of  our  apostate  race,  the 
most  careless  and  the  most  abandoned  not  excejDted, 
is  certainly  entitled  to  our  best  exertions  for  his 
salvation;  but,  they  who  have  a  zeal  for  God  but 
not  according  to  knowledge,  seem  to  have  a  peculiar 
claim  to  the  tenderest  sympathy.  And  it  is  with  a 
view  of  affording  hearers  of  this  description  all  the 
assistance  in  my  power,  that  I  have  chosen  the  sub- 
ject that  has  been  announced.  Being  justified  free- 
ly by  his  grace  through  the  redemption  that  is  in 
Christ  Jesus.  That  he  might  be  just  and  the  jus- 
tifier  of  every  one  that  believeth  in  Jesus. 

We  have  here  a  very  interesting  representation  of 
the  way,  the  only  way,  in  which  a  simier  of  our 
guilty  race  can  obtain  eternal  life.  It  is  by  grace, 
through  the  redemption  of  Christ.  And  this  as- 
tonishing method  was,  it  is  intimated,   introduced 


PARDON  THROUGH  THE  ATONEMENT.     497 

that   God  might  he  just  and  the  justijier  of  him 
-which  believeth  in  Jesus. 

In  discoursing  on  this  subject  I  shall  in  de- 
pendance  on  divine  grace  endeavour, 

I.  To  illustrate  the  necessity  of  a  satisfaction  for 
sin  in  order  to  forgiveness. 

II.  Show  that  as  this  satisfaction  has  been  made 
by  Jesus  Christ,  God  can  now,  in  perfect  consis- 
tency with  his  justice,  pardon  the  believing  sinner. 

I.  I  am  then  to  illustrate  the  necessity  of  a  satis- 
faction for  sin  in  order  to  forgiveness.  It  will,  no 
doubt,  be  readily  admitted  that  th# creature  man 
must  be  under  a  law  to  the  great  Creator.  For  the 
will  of  God  in  whatever  way  it  is  made  known, 
must  be  to  him  a  law.  And  this  law  must,  most 
assuredly,  have  a  sanction.  AVere  an  angel  to  de- 
scend from  heaven  with  the  best  system,  the  wis- 
dom of  God  could  devise  in  his  hands,  and  should 
he  upon  delivering  it  to  us,  assure  us  that  it  was 
not  intended  to  have  any  influence  upon  our  happi- 
ness, as  no  rewards  would  be  aflbrded  to  the  obe- 
dient, nor  punishment  inflicted  upon  the  disobe- 
dient, it  would  not  be  in  our  power  to  believe  him. 
A  law  without  a  sanction  appears  to  be  a  perfect 
solecism — a  plain  contradiction.  Take  from  the 
best  system  of  laws  in  the  universe  their  sanction, 
and  they  will  cease  to  be  laws.  They  will  de- 
generate into  mere  counsel  or  advice,  which  any 
person  might  violate  with  perfect  impunity.  And 
64. 


498     PARDON  THROUGH  THE  ATONEMENT, 

if  a  sanction  be  essential  to  the  existence  of  a  law, 
its  inflictions,  unless  in  cases  which  admit  of  a  par- 
don, must  be  essential  to  the  existence  of  a  perfect 
government.  For  in  any  other  case  a  penalty  not 
inflicted,  would  lose  its  efficacy  and  be  of  no  use. 
Thus  it  evidently  appears,  that  the  law  which  God 
our  Maker  has  ordained  for  us  must  have  a  sanc- 
tion. This  being  admitted,  it  will  necessarily  fol- 
low that  the  sanction,  in  case  of  disobedience,  must 
be  inflicted.  Shall  we,  my  brethren,  presume  to 
call  in  questioti  the  veracity  of  God  our  Maker? 
Hath  he  said  ^  and  shall  he  not  bring  it  to  pass?' 
If  no  credit  can  be  given  to  God  when  he  threatens, 
what  dependance  can  we  have  upon  his  truth  when 
he  promises?  Can  it  be  supposed  that  the  great 
Lord  of  the  universe  would  mock  his  moral  off- 
spring, by  denouncing  against  them  punishments 
which  he  never  intended  to  inflict?  Or  can  it  be 
imagined  that  when  the  time  of  punishment  is  come, 
moved  with  compassion  for  the  miserable  transgres- 
sor, he  changes  his  mind;  that  is,  ceases  to  beGod?-- 
for  a  changeable  being  cannot  be  God — cannot  pos- 
sess infinite  perfection.  No,  my  brethren,  such  a 
supposition  would  be  as  absurd  as  it  is  impious. 
A  penalty  not  inforced  in  case  of  disobedience, 
would  lose  its  eflicacy:  nay,  a  denunciation  of  this 
nature  could  not  properly  be  denominated  a  penalty 
at  all.  For  a  penalty  is  not  a  mere  statement  or 
description  of  a  punishment   which  may  or  may 


r 


PARDON  THROUGH  THE  ATONEMENT.     499 

not  be  inflicted,  but  a  declaration  of  a  punishment 
which,  most  assuredly,  will  be  inflicted:  or,  in 
other  words,  it  is  a  declaration  of  what  God  most 
assuredly  will  do,  in  case  of  disobedience;  and  not 
a  declaration  of  what  he  probably  may  not  do. 
Therefore,  if  you  take  away  from  a  penalty  the 
certainty  of  its  infliction,  you  destroy  its  nature; 
it  ceases  to  be  a  penalty,  and  sinks  to  a  mere  des- 
cription of  a  punishment,  which  can  have  no  cer- 
tain connection  with  the  law  to  which  it  is  subjoin- 
ed, and  consequently  cannot  with  any  propriety  be 
called  its  penalty. 

But  it  will  be  perhaps  objected,  that  God  may 
nevertheless  have  a  right  to  dispense  pardons,  at 
least,  to  the  penitent.  Earthly  rulers  do,  indeed,  in 
some  instances,  pardon  the  transgressor  of  the  civil 
law,  and  that  without  a  satisfaction  for  his  offence. 
And  when  this  power  is  constitutionally  lodged  in 
the  ruler's  hand,  it  is  no  violation  of  the  law.  It  can- 
not, hoAvever,  be  brought  into  common  use,  with- 
out endangering  the  very  existence  of  the  govern- 
ment. But  because  this  may,  perhaps,  be  allowable 
in  imperfect  governments,  which  are  to  be  adminis- 
tered by  short  sighted  mortals,  will  it  follow  that 
it  is  also  admissible  in  the  perfect  government  of 
an  omniscient  God?  By  no  means — sin  is  an  evil 
of  incalculable  magnitude.  And  it  is  utterly  im- 
possible that  repentance  should  be  a  proper  satis- 
faction for  sin.     To  repent  and  amend   his  life  is, 


kqO         pardon  through  the  atonement. 

indeed,  the  duty  of  the  transgressor.  But  when 
the  heart  is  once  alienated  from  God,  how  shall  he 
without  the  aids  of  divine  grace  fulfil  this  duty? 

Were  we,  however,  to  admit  his  repentance  to  be 
absolutely  perfect,  it  could  be  no  proper  satisfaction 
for  former  offences.  And  if  God  may  accept  of  an 
improper  or  imperfect  satisfaction,  he  may,  as  far 
as  we  can  perceive,  dispense  with  it  altogether. 
For  admitting  that  one  jot  or  tittle  may  pass  from 
the  law  without  being  fulfilled,  according  to  its  true 
nature  and  design,  why  not  two,  why  not  the  whole? 
No  limits  can  be  set  to  this  dispensing  power,  pro- 
vided it  be  supposed  to  exist  at  all. 

Now  as  the  moral  government  of  God  rests  upon 
the  laws  he  has  established,  and  his  laws  rest  upon 
their  sanctions,  if  these  sanctions  fail,  the  moral 
government  of  God  would  be  destroyed.  And  we 
are  sure  that  a  God  of  unerring  wisdom  will  never 
remit  the  penalty  of  any  of  his  laws,  when  remis- 
sion would  be  followed  by  such  tragical  conse- 
quences. 

Should  any  one  be  still  doubtful,  whether  the 
penalty  of  the  divine  law  may  not  be  set  aside,  let 
him  examine  and  attentively  consider  whether  this 
appears,  in  fact,  to  be  the  case  in  a  single  instance. 
What  are  we  to  think  of  the  sufferings  of  this  life? 
Are  they  not  inflictions  of  the  penalty  of  the  divine 
law?  Most  undoubtedly  they  are.  Yes,  my  brethren, 
the  earth  is  full  of  awful  illustrations  of  the  truth  I 


PARDON  THROUGH  THE  ATONEMENT.     5QJ 

am  endeavouring  to  establish.  Wherever  we  turn 
our  ejes  we  may  evidently  perceive  that  the  pen- 
alty of  the  Divine  law  is  not  set  aside  in  favour 
of  the  transgressor,  but  daily  and  hourly  inflicted, 
in  ten  thousand  modes  of  punishment,  upon  the 
guilty.  Every,  grave  we  see  opened  for  a  fellow 
mortal,  every  disease  thai  invades  our  frame,  and 
all  the  various  forms  of  wretchedness  on  earth, 
ought  to  be  considered  as  so  many  irresistible  evi- 
dences that  the  penalty  of  the  divine  law  is  not — 
cannot  be  dispensed  with;  or  in  other  words,  that 
God  could  not,  in  consistency  with  his  justice,  par- 
don the  transgressor  without  a  satisfaction  for  his 
offences.  But  since  this  satisfaction  has  been 
made,  since  God  in  his  infinite  mercy  has  set  forth 
his  Son  to  he  a  propitiation  through  faith  in  his 
blood,  he  can  now  be  just  and  the  justifier  of  every 
believing  sinner.     And 

II.  This  is  the  proposition  which  now  claims  our 
most  serious  attention. 

Now  that  the  interesting  subject  may  appear  in 
a  just  light,  it  will  be  proper  to  consider  the  design 
of  penal  inflictions.  Shall  we  suppose  that  God 
Almighty,  the  Creator  and  Lord  of  the  universe, 
is  disposed  to  inflict  punishment  upon  a  poor  worm 
of  the  dust,  as  a  weak  mortal  is  induced  to  take 
vengeance  on  a  fellow  mortal  who  has  incurred  his 
displeasure.  No,  my  brethren,  this  is  unbecoming 
the  dignity  of  a  wise  and  good  man.     And  to  im- 


502     PARDON  THROUGH  THE  ATONEMENT. 

pute  it  to  the  greatest  and  best  of  beings,  would  be 
insufferable  insolence — God  is  love.  And  all  his 
purposes  and  transactions  must  correspond  with  his 
nature — must  originate  in  love,  and  be  intended  to 
promote  the  best  interests  of  his  moral  offspring  in 
general.  The  design  of  the  penalty  annexed  to  the 
divine  laws,  is  not  to  laj  a  snare  for  the  unwary 
transgressor;  but  to  prevent  his  transgressions  and 
thus  to  preserve  him  from  destruction.  We  must 
not  consider  the  most  awful  descriptions  in  the  sa- 
cred records  of  the  righteous  judgments,  which  a 
holy  God  will  inflict  upon  the  finally  impenitent  in 
a  future  state,  as  any  evidence  of  the  want  of  re- 
gard to  the  happiness  of  man;  but,  on  the  contrary, 
as  a  strong  expression  of  the  love  of  God  to  us  sin- 
ners, and  as  so  many  efforts  to  prevent  our  ruin. — 
And  are  not  these  denunciations  well  calculated  to 
answer  this  benevolent  purpose?  Most  undoubtedly 
they  are.  The  complaints  so  often  made  against 
their  severity,  furnish  a  striking  evidence  of  this  in- 
teresting truth.  True,  indeed,  it  is,  that  the  death 
and  ruin  denounced  against  oui  first  parents  proved 
insufficient  for  their  security.  This,  however,  was 
not  owing  to  any  want  of  awfulness  in  the  denun- 
ciation itself;  but  to  their  own  culpable  inattention 
and  perverseness.  We  are  not,  however,  to  sup- 
pose that  the  only  design  of  a  penalty,  is  to  prevent 
the  ruin  of  an  accountable  creature.  No:  should 
-creatures   thus  guarded  prove  ungovernable,  and 


PARDON  THROUGH  THE  ATONEMENT.     505 

break  through  all  the  barriers  which  the  goodness 
of  God  has  planted  in  their  way  to  destruction,  the 
punishments  inflicted  upon  them  are  intended  to  be 
a  solemn  warning  to  others — a  solemn  admonition 
to  avoid  those  guilty  courses  which  must  ever  be  at- 
tended with  such  calamitous  consequences.  But 
to  be  more  particular.  Is  punishment  inflicted  with 
the  beneficent  intention  of  reforming  the  offender? 
Turn  your  attention  to  the  cross  of  Jesus  Christ.  In- 
corrigible surely  must  be  the  transgressor,  who  can 
behold  the  innocent  Redeemer  suffering  for  our  of- 
fences and  yet  continue  in  sin. 

From  this  most  astonishing  transaction  we  learn, 
that  the  persevering  transgressor  cannot  possibly 
escape  with  impunity.  For  if  God  spared  not  his 
own  So7i,  can  it  be  supposed  that  he  will  spare  a 
sinner  who  is  arraigned  before  his  bar  for  his  own 
offences?  Surely  not.  And  is  it  possible  for  the 
most  fearless  of  transgressors  to  bear  the  thoughts 
of  enduring,  and  that  forever,  the  punishment  due 
to  his  transgressions, when  he  contemplates  the  Re- 
deemer sunk  so  low  beneath  a  load  of  sorrow  not 
his  own?  Or  is  it  possible  for  the  most  adamantine 
heart  to  behold  such  a  glorious  display  of  Divine 
love  to  us  miserable  offenders,  and  yet  remain  in- 
sensible? Whatever  the  transgressor  may  do,  sure 
I  am  that  the  astonishing  scene  is  admirably  calcu- 
lated to  awaken  him  to  a  sense  of  his  danger,  and 
to  induce  him  to  lay  hold  of  the  hope  set  before 


504     PARDON  THROUGH  THE  ATONEMENT. 

him  in  the  gospel.  All  that  terror  and  love  can 
do  to  wrest  the  sinner  from  destruction,  is  done  in 
the  cross  of  Christ. 

Is  punishment  inflicted  by  way  of  example  to 
others?  Never  surely  has  an  example  of  this  na- 
ture been  exhibited  to  the  world  equally  impressive 
and  forcible  as  that  of  the  innocent  Son  of  God, 
dying  in  agonies  unutterable  for  the  sins  of  the 
"world.  With  such  an  example  in  view,  it  is  scarce- 
ly to  be  supposed  that  an  innocent  creature  in  the 
universe  would  dare  to  transgress. 

It  is  not  un frequently  the  case  that  a  gross  of- 
fender against  the  laws  of  his  country  is  cut  off  by 
the  hands  of  civil  justice,  that  he  may  no  longer 
molest  the  peace  of  society?  But  no  such  measure 
can  be  necessary  with  respect  to  the  greatest  trans- 
gressor who  is  brought  to  believe  in  Jesus  Christ. 
No:  his  disciples  become  the  best  members  of  so- 
ciety on  earth — the  most  inoffensive  and  the  most 
useful.  Instead  of  cutting  themselves  off  from  the 
society  of  their  fellow-men  on  earth,  they  ought,  as 
far  as  practicable,  to  be  every  where  to  repress  and 
overawe  by  the  sanctity  of  their  conduct  the  most 
lawless  and  abandoned.  But  I  must  not  enlarge. 
Imperfect  as  these  observations,  confessedly  are, 
they  appear  to  me  sufficient  to  show  that  the  vica- 
rious sufferings  of  Jesus  Christ  are  calculated  to 
answer,  in  the  moral  government  of  God,  all  the 
purposes  which  could  have   been  accomplised  bv 


I'AUDON  THROUGH  THE  ATONEMENT.  5Q5 

the  infliction  of  demerited  personal  punishment  on 
the  transgressor;  and  at  the  same  time  a  variety  of 
most  important  purposes  which  could  not  have  been, 
in  this  way,  effected.  And  are  not  these  considera- 
tions sufticient  to  show  that,  God  can  now  he  just 
and  the  justifier  of  every  one  that  believeth  in  Jesus? 
In  sin  there  is,  indeed,  an  intrinsic  evil  for  which 
it  deserves  punishment,  independent  of  the  disorder 
which  it  is  calculated  to  introduce  into  the  moral 
j2jovernnient  of  God.  For  it  is  a  violation  of  the 
most  necessary  and  reasonable  law  in  the  universe. 
The  great  law  of  love  to  God  as  well  as  love  to 
man.  That  it  is  an  intrinsic  evil,  may  be  inferred 
from  the  essential  nature  of  the  penalty  denounced 
against  it.  It  is  not  necessary  for  God  to  dispatch 
an  angel  from  heaven,  or  to  hurl  the  thunderbolts 
of  his  wrath,  in  order  to  punish  a  transgressor  for 
his  crimes.  No,  my  brethren,  the  sinner  neces- 
sarily becomes  his  own  tormentor.  Sin  darkens 
the  mind,  depraves  the  heart,  introduces  disorder 
and  misrule  among  the  passions  and  affections,  and 
plants  in  the  guilty  breast  ten  thousand  stings  of 
(lepp  remorse.  Sin  is  also  an  insufferable  insult  to 
the  majesty  of  the  great  Creator.  But  in  both 
these  instances,  the  interposition  and  righteousness 
of  our  Redeemer  may  well  be  considered  a  sufficient 
satisfaction.  For  the  great  law  of  love  he  hath  per- 
fectly fulfilled.  And  to  the  God  of  inflexible  jus- 
tice he  hath   rendered   an  homage,  which  neither 

men  nor  angels  could  ever  have  rendered.     But  it 
65 


506  PARDON  TIIHOUGH  THE  AIOKEMENT. 

is  not  necessary  for  us  to  un(]ertake  to  poiiit  out 
precisely  in  vvliat  wny  ihc  sacrifice  of  the  cross  is 
a  satisfaction  for  sin.  It  might  he  enough  for  us  to 
know  that  it  has  |)lnas{:f]  the  only  wise  God,  in  this 
way  to  dispense  the  hh-'ssings  of  liis  grace  to  apos- 
tate man.  Wlien  sin  is  considered  merely  as  an  in- 
trinsic evil,  or  as  an  off(?nee  against  God  himseif, 
who  will  undertake  to  say  precisely  ^^  hat  satisfic- 
tion  the  great  Lord  of  the  universe  may  see  it  ne- 
cessary to  require?  I;  js  certaiidy  enough,  as  far  as 
we  can  judge  that  the  interposition  and  righteous- 
ness of  our  Redeemer  he  as  well  calculated  to  sup- 
port the  moral  government  of  God,  as  any  personal 
punishment  inflicted  upon  the  transgressor.  And 
the  observations  already  made,  are,  it  apj)ears  to  mv, 
sufficient   to   establish   this   interesting  truth. 

But  can  it  be  right  for  tlie  innocent  to  suffer  for 
the  guilty.^  Not  in  courts  of  civil  Justice,  it  will  be 
readily  admittcnl  For  no  man  has  a  right  to  dis- 
pose of  his  life  in  this  way,  mueh  less  were  he  to 
do  so  could  lie  resume  it  again.  But  our  Redeem- 
er had  power  to  do  both — to  la\-  down  his  life  and 
to  take  it  again.  Were  an  innocent  man  to  die  for 
a  guilty  criminal,  it  would  be  robbing  society  of  a 
useful  life,  and  very  frequently  the  prolonging  of  a 
guilty  one  to  be  a  pest  on  the  earth.  But  the  life 
of  our  Redeemer  was  not  lost  to  society.  No: 
though  h'e  was  dead  he  is  now  alive;  and  lives  to 
dispense  the  blessings  of  his  grace  forevermore. 
Nor  are  ransomed  sinners  pests  on  the  earth.     80 


PARDON  THROUGH  THE  ATONEMENT.     507 

Tar  from  it,  that  they  arc  rendered,  as  was  before 
observed,  tl)e  best  members  of  society  in  the 
world.  Thus  we  may  see  that  this  boasted  ob- 
jection, when  attentively  considered,  has  really 
no  weight  at  all-  None  of  the  circumstances,  which 
forbid  the  substitution  of  an  innocent  for  a  guilty 
life  before  a  court  of  civil  justice,  have  any  place 
in  the  vicarious  sufferings  of  Jesus  Christ. 

But  still,   perhaps,  the  idea  of  an  innocent  per- 
son suffering  for  the  guilty  may  appear  a  strange  in- 
comprehensible dispensation.     Yes,  my  brethren,  it 
is  strange,  that  the  God  of  heaven  should  take  such 
knowledge  of  us — should  give  his  son  to  die  for  us. 
What  are  we  or  any    of  our  apostate  race,  that  for 
us  the  Son  of  C»od  should   toil  and   suffer   and  die? 
This   indeed  is  incomprehensible  mercy — love  that 
passeth  knowledge.     But  nothing  is  more  common 
among  men  than  for  the  innocent  to  suffer  in  conse- 
quence  of   the   crimes   of  the   guilty.      This    the 
parent,  the  guardian,  the  friend,  the  patriot,  know 
l)y  daily  experience.     Wliat   mean   the  praises  be- 
stowed in  all  ages  upon  those  who  have  voluntarily 
devoted  their   livens  to  the  good  of  thtur  country? 
Do  they  not  evidently  show  that  for  a  man  to  die  for 
the  good  of  others,  is,  on  some  occasions,  not  only 
right,  but  praiseworthy  in  an  eminent  degree?    And 
if  it  be  right  and   praiseworthy  in  any  instance  to 
die  for  the  temporal  advantage  of  man,  ho\v  much 
more  so  to  die  for  their  eternal    advantage;  for  the 
salvation  of  their  never  dying  souls?     Nor  must  we 


508  PARBON  THROUGH  THE   A  lOINEMEJN  [ . 

limit  the  benign  influence  of  our  Redeeiner^s  suf- 
ferings, to  the  inhabitants  of  our  little  globe.  No; 
wherever  there  is  a  mind  formed  after  the  similitude 
of  the  great  Creator,  throughout  the  universe,  there 
we  have  reason  to  believe,  their  salutary  influence 
will  be  felt  and  acknowledged  while  everlasting 
ages  roll  away.  And  are  not  these  observations  suf- 
ficient to  show  that  God  can  he  just  aiid  the  justi- 
fier  of  him  that  helieveth  in  Jesus? 

Is  it  of  any  consequence  to  us  or  to  any  creature 
in  the  universe,  what  measures  the  wisdom  of  God 
employs  for  the  accomplishment  of  his  beneficent 
purposes,  provided  they  be  adapted  to  the  end  in 
view?  Now  it  appears  to  me  wc  liave  seen,  as  far 
as  we  can  judge,  that  the  propitiator}-  sufftM'ings  of 
our  Redeemer  when  he  bore  our  griefs,  and  carried 
our  sorrows,  and  gave  his  lift;  a  ransom  for  us,  are 
most  admirably  calculated  to  accomplish  the  all 
important  purposes  of  mercy  to  our  guilty  race. 
\nd  is  not  this  enough?  Shall  we  presume  to  find 
foult  because  the  ways  of  God  are  above  our  ways 
and  his  thoughts  above  our  thoughts?  Rather  let 
us  adore  the  sovereignty  of  his  grace,  rejoice  that  he 
has  laid  help  on  one  who  is  mighty  to  save,  and 
laying  hold  on  eternal  life,  await  in  triumphant 
hope  the  high  destiny  to  which  he  has  called  us. 

THE    EMI. 


":  /■;,-  ■«:  V'  -;  ■ 


